The verse of Mawadda

The verse of Mawadda (Arabic:آیه الْمَوَدَّةَ) is verse twenty three of sura Ash-Shura that Muhammad's wage of Resalat is introduced to love his near relatives.[1][2]

The Context of the verse

ذَلِکَ الَّذِی یُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ قُل لَّا أَسْأَلُکُمْ عَلَیْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِی الْقُرْبَی وَ مَن یَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِیهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَکُورٌ

That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: "No reward do I ask of you for this except the love of those near of kin." And if any one earns any good, We shall give him an increase of good in respect thereof: for Allah is Oft-Forgiving, Most Ready to appreciate (service).[3]

Etymology

According to Lisān al-'Arab the most well-known dictionary of the Arabic language, al-Mawadda (الْمَوَدَّةَ) means to love or to be kind to a person. Also, al-Qorba (الْقُرْبَی) was defined as close relatives.[4]

Cause of revelation

When Muhammad, prophet of Islam, migrated to Medina, Ansar went to the prophet. They gave full authority to prophet for using of their facilities and wealth. At this time, the above verse was revealed. According to the verse, Allah said to prophet that his wage of Resalat is not money or facilities, but to be kind to a his close relative.[5][6]

al-Qorba (relative)

In Sunni view

There is different opinion about the meaning of al-Qorba.[7] Madelung wrote in his work, The Succession to Muhammad, there are three interpretations for near kinship (al-Mawadda fi al-Qurba) in commentary of Al-Tabari, he said that, the first and the most important interpretation is considered al-Qorba as faithful Muslim whom they are related by blood ties. He believed that it addressed to Quraysh and give reason that the verse is Mekkan. According to the improbable and second interpretation of al-Tabari, al-Qorba is referred to Medinaian Muslim who were not related to prophet by blood ties. And third one is interpreted al-Qorba as all relatives of prophet.[2]

Also, Ibn Kathir quoting hadiths from Sahih Bukhari and Imam Ahmad ibn Hanbal states that the verse referred to Quraysh,[8] because they emphasized that it was revealed at Mecca and at that time Ali was not married with Fatima.[9][10]

In viewpoint Fakhr ad-Din ar-Razi when this verse was revealed, Muslims asked prophet who is al-Qorba? Prophet answered: Ali and Fatimah and Hasan and Husayn, their sons.[1][11]

In Shia view

Shiite commentators, however, and even Sunni ones like Baydawi[12] and Fakhr ad-Din ar-Razi[11] agree that the near relatives in question are Ali, Fatimah, and their sons, Hasan and Husayn.[13]

In Tafsir al-Mizan which is a Shia Muslim Tafsir (or exegesis of the Quran) written by Allamah Sayyid Muhammad Husayn Tabataba'i , it is nominated that al-Qurba is referred to Ahl al-Bayt (Ali and his family).[14] Also, this interpretation of al-Qurba is seen in the Majma' al-Bayan that is exegesis of Quran written by Shaykh Tabarsi.[15]

In Nahj Al Haq Va Kashf Al Sedq, Allamah al-Hilli considered the verse of Mawadda as forth verse that nominated to succession of Ali. Also, he narrated from ibn Abbas, that when the verse was revealed, this question was asked, who are Muslim that we have to be kind to them, and prophet answered, Ali, Fatima, Hasan, and Husayn.[16]

According to Madelung, by using of verses that are related to Khums, Shiite and Sunni sources agree that by the near relatives in this verse and other similar verses were meant the descendants of Hashim ibn Abd Manaf the great-grandfather of Muhammad, and of Hashim's brother al-Muttalib.[2]

See also

References

  1. 1 2 Hamid Mavani (26 June 2013). Religious Authority and Political Thought in Twelver Shi'ism: From Ali to Post-Khomeini. Routledge. pp. 264–. ISBN 978-1-135-04473-2.
  2. 1 2 3 Madelung, Wilferd (1997). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. p. 13. ISBN 0-521-64696-0.
  3. ↑ "Quran (42:23)". Retrieved 19 September 2015.
  4. ↑ Ibn Manzur. Lisān al-ʿArab. Qom Hawza Publication.
  5. ↑ Padilla, C Phan, Elaine, peter (2014). Theology of Migration in the Abrahamic Religions. ISBN 978-1-137-00103-0.
  6. ↑ Ibn Hajar al-Asqalani. Lisan al-Mizan. 4. Institute of al-A’lami lel-Matbu’at Publication. p. 434.
  7. ↑ Navid, Nafiseh. "Conflict of style and Cause of revelation" (PDF). www.sid.ir.
  8. ↑ Muhammad Saed Abdul-Rahman (29 Oct 2009). The Meaning and Explanation of the Glorious Qur'an (Vol 9). MSA Publication Limited. p. 40. ISBN 9781861796677.
  9. ↑ Shaykh Tabarsi. Majma' al-Bayan. 9. Institute of al-A’lami lel-Matbu’at Publication. p. 48.
  10. ↑ Abdul-Rahman, Muhammad Saed (2009). Tafsir Ibn Kathir Juz' 25 (Part 25). MSA Publication LImited. p. 60. ISBN 978-1-86179-745-2.
  11. 1 2 Fakhr ad-Din ar-Razi. Mafatih al-Ghayb (Tafsir al-Kabir (al-Razi)). 7. pp. 273–275.
  12. ↑ Al-Baydawi. Anwar at-Tanzil. 5. p. 53.
  13. ↑ Momen, Moojan (1985). An Introduction to Shi'i Islam. Yale University Press. ISBN 978-0-300-03531-5.
  14. ↑ Tabatabaei, Muhammad Husayn. Tafsir al-Mizan. 18. p. 64.
  15. ↑ Shaykh Tabarsi. Majma' al-Bayan. 9. p. 84.
  16. ↑ al-Hilli. Nahj Al Haq Va Kashf Al Sedq. p. 175.
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