Love of Allaah

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Love for the Prophet Muammad (pbuh): Al Tawbah9:24as Interpreted in Consecutive Classical Commentaries

byMustafa Suna

DissertationSubmitted in the fulfilment of

the requirements for the degreeMASTER OF ARTS

in

ISLAMIC STUDIESin

FACULTY OF HUMANITIESat

UNIVERSITY OF JOHANNESBURGSUPERVISOR: Prof. JF Janse van Rensburg

CO-SUPERVISOR: Dr. MAE DockratMAY 2010


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Love is the essence of servitude.

Ibn Qayyim al-Jawziyyah (d.751/1350)


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Abstract

By means of a conditional clause al-Tawbah9:24 implicitly states that love for the

Prophet (peace be upon him, hereinafter pbuh) alongside love for Allah and

jihad in His way must be greater than affection for family and relatives, and

attachment to worldly property and possessions.

Various words and concepts, found in the said verse, have become the concern

of commentaries (tafsrs) on the Quran. For the purpose of the dissertation, ten

consecutive classical tafsrs are selected. They are those of al-abar

(d.310/922), al-Thalab (d.427/1035), al-Wid (d.468/1075), al-Baghaw

(d.516/1122), al-Zamakhshar (d.538/1143), Fakhr al-Dn al-Rz (d.606/1209),

al-Qurub (d.671/1272), al-Baiw (d.685/1286), Ibn Kathr (d.774/1372) and

Ab al-Sud (d.982/1574). They cover a period spanning approximately seven

centuries.

For each commentary an English translation is given as well as a general

discussion of the content. Authorities referred to are chronologically specified.

The commentaries are compared with regard to three foci, namely reason for

revelation (sabab al-nuzl), lexical contributions and the theme Love for the

Prophet (pbuh).


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When focusing on sabab al-nuzl, the reason of revelation as expressed by each

of the ten mufassirs receives attention. Common trends among all of them are

also indicated such as the hijrahmotif, the linking of 9:24 to 9:23 in a logical and

chronological way, and the multiple mentioning of discussions with the Prophet

and among the people as context within which the revelation took place.

Lexicographical statements bear evidence to a contextualization of the ancient

milieu of the verse with the sabab al-nuzl in mind. Keeping in mind tradition,

words or phrases are explained by means of synonyms or other words are as

follows: ashratu-kum (your tribe), iqtaraftum-h ([which] you earned), tijrah

(commerce), kasda-h (its decline),maskin (dwellings), tarawna-h ([which]

you are pleased with), tarabba(wait [you, plural]),lyahd(he does not guide),

and al-fsiqn (the rebellious). Contributions of individual interpreters are referred

to as well as general tendencies.

Regarding love for the Prophet (pbuh), the ten interpreters commentary on the

phrase aabba ilai-kum min Allhi wa rasli-hi wa jihdin f sabli-hi was

discussed, with the focus consecutively on aabba ilai-kummin Allhiwa rasli-

hiand wa jihdin fsabli-hi.


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Evidence obtained from the scrutiny of al-Tawbah 9:24 while concentrating on

the three categories shows clearly that the hijrahoperates strongly as leitmotif in

each of them during the interpretation of the said verse.

Shiite authors share in the traditions associated with Sunnite authors. However,

they have their own style and method of representing data. A study of al-s(d.

460/1067) and al-abrs (d. 548/1153) provides some interesting parallels and

points of difference.


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TABLE OF CONTENTS

CHAPTER ONE................................................................................................................ 9

INTRODUCTION.............................................................................................................. 9

1.1 PROBLEM STATEMENT................................................................................. 9

1.2 LITERATURE REVIEW.................................................................................. 12

CHAPTER TWO............................................................................................................. 17

AL-TAWBAH 9:24 AND COMMENTARIES: ANNOTATED TRANSLATION....... 17

2.1 INTRODUCTION................................................................................................. 17

2.1.1 List of the Mufassirs..................................................................................... 17

2.2 METHOD OF TRANSLATION........................................................................... 20

2.3AL-TAWBAH 9:24............................................................................................... 29

2.2.1 The Quranic Arabic Text of al-Tawbah 9:24.......................................... 30

2.2.2 Transcription of al-Tawbah 9:24................................................................ 30

2.2.3 English Translation of al-Tawbah 9:24.................................................... 32

2.2.4 Linguistics Observations on al-Tawbah 9:24.......................................... 34

2.3 COMMENTARIES (TAFSIRS) ONAL-TAWBAH 9:24.................................. 36

2.3.1 Al-abar (d. 310/922), Jmi al-Bayn an Tawl y al-Qurn........... 36

2.3.2 Al-Thalab (d. 427/1035), al-Kashf wa al-Bayn f Tafsr al-Qurn..... 40

2.3.3 Al-Wid (d. 468/1075), al-Wasf Tafsr al-Qurn al-Majd............... 43

2.3.4 Al-Baghaw (d. 516/1122), Malm al-Tanzlf al-Tafsr......................... 46

2.3.5 Al-Zamakhshar (d.538/1143), al-Kashshf an aqiq al-Tanzl wa

Uyn al-Aqwl f Wujh al-Tawl....................................................................... 49

2.3.6 Fakhr al-Dn al-Rz (d. 606/1209), Mafth al-Ghaib(also known as

Tafsr al-Kabr)........................................................................................................ 54


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2.3.7 Al-Qurub (d. 671/1272), al-Jmi li Akm al-Qurn............................ 59

2.3.8 Al-Baiw (d.685/1286), Anwr al-Tanzl wa Asrr al-Tawl.............. 68

2.3.9 Ibn Kathr (d. 774/1372), Tafsr al-Qurn al-Am................................ 70

2.3.10 Ab al-Sud (d.982/1574), Irshd al-Aql al-Salm il Mazy al-

Qurn al-Karm....................................................................................................... 76

2.4 OVERVIEW OF THE TAFSIRS......................................................................... 82

CHAPTER THREE......................................................................................................... 87

SABAB AL-NUZL (REASON FOR REVELATION) OFAL-TAWBAH9:24........ 87

3.1 INTRODUCTION................................................................................................. 87

3.2 SOURCES ON THE SABABAL-NUZLOFAL-TAWBAH 9:24................. 91

3.2.1 The Sabab al-Nuzlof al-Tawbah 9:24 inAsbb al-Nuzl by al-Wid

(d. 468/1075)........................................................................................................... 91

3.2.2 The Sabab al-Nuzlof al-Tawbah 9:24 inLubb al-Nuql by al-Suy

(d.911/1505)............................................................................................................ 92

3.2.3 Sabab al-Nuzlof al-Tawbah 9:24 inZd al-Masrby Ibn al-Jawz

(d.597/1201)............................................................................................................ 93

3.3 SABAB AL-NUZLREPORTED BY INDIVIDUAL MUFASSIRS................ 95

3.4 SABABAL-NUZLPHRASEOLOGY SHARED.......................................... 112

3.5 SABABAL-NUZLTHEMES SHARED........................................................ 116

3.5.1 Hijrah............................................................................................................ 116

3.5.2Al-Tawbah9:23........................................................................................... 119

3.5.3 Conversations............................................................................................. 123

3.6 CONCLUSION................................................................................................... 126

CHAPTER FOUR......................................................................................................... 129

LEXICAL APPROACH IN COMMENTARIES (TAFSIRS)..................................... 129


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4.1 INTRODUCTION............................................................................................... 129

4.2 LEXICALLY EXPLAINED WORDS AND PHRASES OFAL-TAWBAH9:24

..................................................................................................................................... 130

4.2.1 Ashratu-kum(your tribe).......................................................................... 130

4.2.2 Iqtaraftum-h([which] you have earned)............................................ 136

4.2.3 Tijrah (the commerce)............................................................................. 140

4.2.4Kasda-h ([which] you fear its decline)................................................. 141

4.2.5 Maskin (the dwellings)............................................................................. 144

4.2.6 Tarawna-h ([which] you are pleased with)......................................... 146

4.2.7 Tarabba (wait [you, plural])................................................................... 148

4.2.8 L yahd (He [Allah] does not guide)....................................................... 150

4.2.9Al-Fsiqn(the rebellious)......................................................................... 152

4.3 CONCLUSION................................................................................................... 154

CHAPTER FIVE........................................................................................................... 160

LOVE FOR THE PROPHET (pbuh).......................................................................... 160

5.1 ORIENTATION................................................................................................... 160

5.2 MORE BELOVED TO YOU THAN ALLAH AND HIS MESSENGER...... 163

5.3 AND [THAN] JIHAD IN HIS WAY.................................................................. 166

5.4 CONCLUSION................................................................................................... 168

CHAPTER SIX.............................................................................................................. 171

THE SHIITE PERSPECTIVE ONAL-TAWBAH9:24............................................ 171

6.1 INTRODUCTION............................................................................................... 171

6.2 TWO PROMINENT SHIITE TAFSIRSON THE VERSE............................ 171

6.2.1 The Tafsir of al-Tawbah9:24 by Ab Jafar al-s (d. 460/1067) in al-

Tibyn f Tafsr al-Qurn..................................................................................... 171


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6.2.2 The Tafsirof al-Tawbah9:24 by Ab Al al-abrs (d. 548/1153) in

Majma al-Bayn f Tafsr al-Qurn .................................................................. 177

6.3 CONCLUSION................................................................................................... 183

CHAPTER SEVEN....................................................................................................... 185

CONCLUSION.............................................................................................................. 185

BIBLIOGRAPHY........................................................................................................... 193


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CHAPTER ONEINTRODUCTION

1.1 PROBLEM STATEMENTIdentifying a problem can be seen as a result of a specific focus and a

predetermined point of view.

In the case of the dissertation, the focus is a Quranic verse al-Tawbah 9:24

which is unique in the way it expresses love for the Prophet (pbuh), as well as

Allah, and jihad (striving) in His way.

The point of view of the dissertation is to concentrate on the chosen verse

through the eyes of ten consecutive classical Quranic interpreters of whom the

tafsirs can be dated from the 4th/10thto 10th/16thcenturies.

Having decided upon the focus and the academic perspective, the main problem

manifesting itself is what the respective mufassirs (interpreters) had to say about

al-Tawbah9:24.


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The immediate problem is how their often technical and at times cryptic Arabic

can be interpreted in English in order to facilitate understanding. The first

objective is thus to establish a deciphered version of the original text.

A second problem to be answered is the cardinal one, namely to systematize the

contributions of the individual interpreters. The resulting second objective is thus

to group the available information into selected categories.

In order to achieve the first objective, Chapter Two provides an English

translation of the interpretative contributions of the ten chosen mufassirs,

together with extensive reference to Arabic and other sources.

For the second objective the outcome of an analysis of the ten mufassirs

elucidation of al-Tawbah9:24 was classified in three successive chapters. Sabab

al-nuzl(Chapter Three) considers the classical interpreters view on the reason

(occasion) for the revelation of 9:24. This is followed by a focus on the lexical

approach in commentaries (tafsirs) (Chapter Four). Third; the theme love for the

Prophet (pbuh) (Chapter Five) receives attention. The choice of the three said

topics was predominantly motivated by the interpreters response to the Quranic

verse, reflecting a clear contextual and lexicographical interest. Love for the


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Prophet (pbuh) as contextualized in 9:24, is a cardinal issue in the verse.

However, it is not specifically discussed by each of the mufassirs. Indirectly,

however, all their endeavours with regard to the verse can be related to it.

Following these analytical three chapters, the Shiite approach is dealt with by

presentation of two eminent Shiite mufassirs(Chapter Six). In the said chapter,

their differences from the ten chosen classical mufassirsare pointed out.

A final chapter (Chapter Seven) endeavours to present the accumulated findings

of study suggesting future lines of investigation.

The chapters as explained above represent a variety of approaches to the data

furnished by the ten mufassirs. Generalized, it could be said that method of

expression receives as much attention as contents. Furthermore individual

contributions are studied, but also trends. Overshadowing all the efforts of

mufassirs is the exegetical traditions of the forefathers that the interpreters

received and communicated in their own way.


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1.2LITERATURE REVIEW

The approach of the dissertation to study the interpretative history of a single

verse by consulting the views of successive mufassirs is not uncommon in the

Quranic sciences. An interesting example is the study made by Walid A. Saleh

(2004:142-149) of the tafsir of al-Thalab and other classical interpreters

regarding srah 93:7. A comparable endeavour is that of Helmut Gatje (2000)

which provides tafsirs on Quranic texts deemed to be important for Western

readers.

Several studies focus on individuals among the classical Quranic interpreters. In

this regard the contribution of Walid A. Saleh (2006) on al-Wid and his

significance in the history of Quranic exegesis may be mentioned. Furthermore,

the work of Andrew J. Lane (2006) pays detailed attention to the Kashshfof al-

Zamakhshar, which he terms as a traditional Mutazilite Quran commentary.

Claude Gilliot (1988) wrote an overview, listing sixty six people who influenced

the intellectual development of al-abar.

The individual themes discussed in the dissertation are dealt with in numerous

articles. Andrew Rippen provides a bibliographical and terminological survey of


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(what is termed by him as) the exegetical genre asbb al-nuzl. He mentions 19

manuscripts, updating the list of works cited by Nldeke. According to Rippen,

the actual term sababseems to make its first appearance in the tafsirof al-abar

(2006:14).

As far as lexicography is concerned dictionaries immediately come to the mind. A

current study on Quranic usage (i.e., meanings ascribed to Quranic words) has

been done by Elsaid M. Badawi and Muhammad Abdel Haleem (2008). Their

dictionary does not however pay systematic attention to the focused

lexicographical contributions of mufassirs.

Regarding love for the Prophet (pbuh) as general theme, the following

books/studies may be mentioned.

Die Person Muhammeds in Lehre und Glauben Seiner Gemeinde (Tor Andrae

1918).

According to him, the concept of love embodies the aspects of

acknowledgement, thankfulness, admiration and seeking of blessing. Should the


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question be asked how the pious person comes to love God, the answer is:

through love for His Prophet (pbuh).

And Muhammad is His Messenger: the Veneration of the Prophet in Islamic Piety

(Annemarie Schimmel, 1985).

The book deals with veneration of the Prophet Muammad (pbuh) in poetry and

other literature and refers to various studies done in this field. According to her,

the phenomenologist of religion as well as the psychologist will discover that

Islam offers highly interesting examples of loving devotion to the Prophet, who all

will agree that his personality is indeed, besides the Quran, the center of the

Muslims life.

Maabbah al-Rasl (all Allhu alaihi wa sallam) bain al-Ittib wa al-Ibtid

(Love for the Prophet (pbuh) between following and innovating) (Abd al-Raf

Muammad Uthmn, 1991, published MA)

He criticizes the excessive expression of love for the Prophet (such as mawlid1

celebrations), categorizing it as bidah(innovation).

1The word mawlidrefers to the anniversary of the birthday of the Prophet Muammad (pbuh).


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Sahbede Peygamber Sevgisi (Love for the Prophet in (the lives of) the

companions) (Seyit Avc, 1992, MA in Turkish)

In this study, it is firstly explained who a companion is and what love is, then the

examples are given of the love and respect of numerous companions of the

Prophet (pbuh).

Sufism, Mystics and Saints in Modern Egypt(Valerie J. Hoffman, 1995)

The author who focuses on Sufism in modern Egypt, by discussing the Prophets

place alludes to the conviction that, love for the Prophet is a spiritual duty for all

Muslims. Among Sufis, spontaneous outpourings of intense love for the Prophet

are entirely natural.

The Birth of the Prophet Muammad: Devotional piety in Sunni Islam (Marion

Holmes Katz, 2007)

Katz focuses on the mawlid narrative, with which love for the Prophet (pbuh) is

associated. Love is recognized as a legal obligation of Muslim believers.


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In ancient sources two tendencies can be observed among scholars. Firstl; love

for the Prophet (pbuh) follows or is dependent upon love for Allah, e.g., al-

Ghazl (d.505/1111)2, Iy, IV/293 and Ibn Rajab al-anbal (d. 795/1393)3,

Istinshq, 34. Second; love for the Prophet (pbuh) is a religious duty (far), e.g.

al-Baihaq (d.458/1066)4, Shuab al-mn, I/363; al-Ghazl (d.505/1111), Iy,

IV/286; al-Q Iy (d.544/1149)5, al-Shif, II/13 and Ibn Rajab al-anbal (d.

795/1393),Istinshq, 85.

2 For al-Ghazls biography refer to al-Dhahab, Siyar Alm al-Nubal, XIX/322 (343); Ibn

Kathr, al-Bidyah wa al-Nihyah, XVI/213; al-afad, al-Wf bi al-Wafayt, I/211; Ibn

Taghrbard, al-Nujm al-Zhirah f Mulk Mir wa al-Qhirah, V/199; Ibn al-Imd al-anbal,

Shadhart al-Dhahab fAkhbr man Dhahab, VI/18.

It should be noted that with regard to Siyar, the page on which the death date is mentioned is

given in brackets; after the page number the biography of the scholar starts.

3

For Ibn Rajabs biography refer to Shadhart, VIII/579; Umar Ri Kalah, Mujam al-Muallifn Tarjim Muannifal-Kutub al-Arabiyyah, II/74.

4 For al-Baihaqs biography refer to al-Samn, al-Ansb, I/438; Siyar, XVIII/163 (169); al-

Bidyah, XVI/9; al-Wf, VI/219; Shadhart, V/248.

5He is Iyb. Msal-Yaub. See: Ibn Khallikn, Wafayt al-Ayn wa InbAbnal-Zamn,

III/483; al-Dhahab, Tadhkirah al-uff, IV/1304; Siyar, XX/212 (217); al-Wf, XXIII/121; al-

Bidyah, XVI/352; al-Dbj, 168;al-Nujm, V/276; Shadhart, VI/226.


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CHAPTER TWOAL TAWBAH 9:24 AND COMMENTARIES: ANNOTATED TRANSLATION

2.1 INTRODUCTION

2.1.1 List of the Mufassirs

The following classical commentaries (tafsrs)will be cited and discussed:

1) AbJafar Muammad b. Jarr b. Yazd al-abar (d.310/923)6, Jmial-

Bayn an Tawl y al-Qurn.

2) AbIshq Amad b. Muammad b. Ibrhm al-Thalab(d.427/1035)7, al-

Kashf wa al-Bayn fTafsr al-Qurn.

3) Ab al-asan Al b. Amad b. Muammad al-Wid (d.468/1075)8, al-

6See: Wafayt, IV/191; Tadhkirah al-uff, II/710;al-Dhahab, Siyar, XIV/267 (282); al-afad,

al-Wf, II/212; Ibn Kathr, al-Bidyah, XIV/846; Ibn Taghrbard, al-Nujm, III/230; Al-Suyt,

abaqt al-Mufassirn, 95; al-Dwd, abaqt al-Mufassirn, II/110; Ibn al-Imd, Shadhart,

IV/53.7 See: Wafayt, I/79; Tadhkirah al-uff, III/1090 ;Siyar, XVII/435 (437); al-Wf, VII/201; al-

Bidyah, XV/659; al-Nujm, IV/285; al-Suyt, abaqt, 28; al-Dwd, abaqt, I/66; Shadhart,

V/127.

8 See: Wafayt, III/303; Siyar, XVIII/339 (342); al-Wf, XX/101; al-Bidyah, XVI/57; al-Nujm,

V/105 ; al-Suyt, abaqt, 78; al-Dwd, abaqt, I/394; Shadhart, V/291. (In al-Nujm, the

demise date of al-Widis 469/1076).


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WasfTafsr al-Qurn al-Majd.

4) Ab Muammad al-usain b. Masd b. Muammad al-Baghaw (d.

516/1122)9, Malim al-Tanzl fal-Tafsr

5) Ab al-Qsim Mamd b. Umar b. Muammad al-Zamakhshar (d.

538/1143)10, al-Kashshf an aqiq al-Tanzl wa Uyn al-Aqwl fWujh al-

Tawl

6)

AbAbdullh Muammad b. Umar b. al-usain al-Rz (also known as

Fakhr al-Dn al-Rz) (d. 606/1209)11, Maftal-Ghaib(or al-Tafsr al-Kabr)

7) Ab Abdullh Muammad b. Amad b. Ab Bakr12 al-Qurub (d.

671/1272)13, al-JmiAkm al-Qurn 14

9 See: Wafayt, II/136; Tadhkirah al-uff, IV/1257 ;Siyar, XIX/439 (442); al-Wf, XIII/41; al-

Bidyah, XVI/262; al-Nujm, V/219; al-Suyt, abaqt, 49; al-Dwd, abaqt, I/161;

Shadhart, VI/79.

10See: Wafayt, V/168; Tadhkirah al-uff, IV/1283; Siyar, XX/151 (155); al-Wf, XXV/133; al-

Bidyah, XVI/335; al-Nujm, V/266; al-Suyt, abaqt, 120; al-Dwd, abaqt, II/314;

Shadhart, VI/194.

11 See: Wafayt, IV/248; Siyar, XXI/500 (501); al-Wf, IV/175; al-Bidyah, XVII/11; al-Nujm,

VI/175; al-Suyt, abaqt, 115; al-Dwd, abaqt, II/215; Shadhart, VII/40.

12

Contrary to other sources, this name is placed in abaqt of al-Suy as Ab Far (not AbBakr).

13 See: Wafayt, IV/248; al-Wf, II/87; Ibn Farn, al-Dbj al-Mudhhab f Marifah Ayn al-

Madhhab, 317; al-Suyt, abaqt, 92; al-Dwd, abaqt, II/69; Shadhart, VII/584; al-Maqqar,

Nefal-b min Ghun al-Andalus al-Rab, II/210.

14Its complete title is JmiAkm al-Qurn wa al-Mubayyin li ma-taammana min al-Sunnah wa

y al-Qurn. This is according to al-Dbj al-Mudhhab (cf. id. 317) and al-Dwds abaqt


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8) Ab al-Khair Abdullh b. Umar b. Muammad al-Baiw (d.

685/1286)15, Anwr al-Tanzl wa Asrr al-Tawl

9)

Ab al-Fid Isml b. Umar b. Kathr (also known as Ibn Kathr) (d.

774/1372)16, Tafsr al-Qurn al-Am

10) Ab al-Sud Muammad b. Muammad b. Musafa al-Imd (d.

982/1574)17, Irshd al-Aql al-Salm ilMazyal-Kitb al-Karm

The focus of the present chapter is on interpretative literature of al-Tawbah 9:24,

together with a summary of the discussions.

(II/69). However, ajKhalfah gives information about the said book with the title, JmiAkm

al-Qurn wa al-Mubayyin li ma-taammanamin al-Sunnah wa y al-Furqn. Cf. jjKhalfah,

Kashf al-unn an Asmal-Kutub wa al-Funn, II/534.

15 See: al-Wf, XVII/206; al-Bidyah, XVII/606; Ibn abb, Tadhkirah al-Nabh f Ayym al-

Manr wa Banh, I/104; al-Ayn, Iqd al-Jumn f Trkh Ahl al-Zamn, II/357; al-Suy,

Bughyah al-Wuh f abaqt al-Lughawiyyn wa al-Nuh, 286; al-Dwd, abaqt, I/248;

Shadhart, VII/685.

16See: Ibn ajar, al-Durar al-Kminah f Ayn al-Meah al-Thminah, I/373, Ibn ajar, Inbal-

Ghumr bi-Anbi al-Umr, I/45; al-Nujm, XI/98; al-Suy, Dhail abaqt al-uff li al-Dhahab,361; al-Dwd, abaqt, I/111; Shadhart, VIII/397; al-Shawkn, al-Badr al-li bi-Masin

man bada al-Qarn al-Sbi, I/153.

17 See: Al b. Bl, al-Iqd al-Manm fi Dhikr Afil al-Rm, 440 (published together with al-

Shaqiq al-Numniyyah in one volume,); Nawzdah A, adiq al-aqiq f Takmilah al-

Shaqiq, 183; Kashf al-unn, I/65; Shadhart, X/584; al-Badr, I/261; al-Laknaw, al-Fawid al-

Bahiyyah fTarjim al-anafiyyah, 81.


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2.2 METHOD OF TRANSLATION

In the translation of the tafsirs of ten mufassirs the following procedures were

followed in rendering the Arabic into English.

The general approach to the translation of the Arabic text was to give, where

possible, a literal translation. In other words, for every Arabic word (particularly

nouns and verbs) an English equivalent was chosen. Arabic syntax, particularly

word sequence, was also retained in the translation where possible.

Even a literal translation, however, exacts the addition of words in order to

facilitate comprehension of the original.

Punctuation Used in Translation

1- Square brackets [ ]

When reading the English rendering of the Arabic, words in square

brackets should be regarded as an essential part of the translation. It


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should be noted that these brackets mostly refer to the input of the

translator to understand the text.

Square brackets may be found throughout the translations in cases as the

following:

a) Revealing a concealed subject/object in case of pronouns:

Implied subjects that are common in Arabic verbal sentences are specified

throughout the translations by putting them into square brackets.

E.g.,yaqlu is translated as He [Allah] says...

E.g.,he [Umar b. al-Khab]

b) Supplying additional information about specific persons:

In order to facilitate the recognition of the authorities whose

interpretations or comments are narrated, square brackets are employed.


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E.g. When Ab Raj is referred to in the Arabic text, his name is

complemented in the English rendering by [al-Utrid] which indicates the

tribe to which he belongs in brackets.

c) Insertion of extra word (or words) when an ellipsis of word (or words)occurs

When the ellipsis of a word is implied in the Arabic text, the gap in the text

is filled by explanatory words in square brackets in English translation.

Where the quotation of a Quranic word or phrase is directly followed by

its elucidation additional information is given in square brackets.

E.g. the phrase attyatAllhu bi-amrih, bi l fat iis interpreted as UntilAllah brings about his decision [means] the conquest.

Where a conjunction is not specified in the Arabic text, the necessary

conjunction is supplied.

E.g. and [if] the property that you have earned


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d) Orientating the reader by giving necessary detail:

In some cases, mufassirs do not go into detail and write in a concise

manner. If it is the case, by means of square brackets the reader is

informed about what is being spoken:

E.g. when that verse [i.e. the previous verse, which commands to not

stand by (be friends with) the relatives who are unbelievers] was

revealed...

e) Separating the prepositions

Square brackets occasionally separate words that are part of the text as

prepositions (and facilitate understanding of a phrase), but that are not

focused upon in a specific instance.

E.g. [by] your separation ([bi]-firqi-kum)


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2- Brackets ()

They are used for all explanations inserted in the text. These include:

a) Translating the retained Arabic statements in the text:

Brackets are used where the original Arabic is retained (by means of

transliteration) in the English rendering.

E.g., tabraka wa tal(May He be praised and exalted)E.g., the taste of mn (faith)

b) Emphasizing key Arabic words

On some Arabic words of which the translation is given in the English

translation of the text are stressed by providing them in brackets.

E.g., (iqtaraftum-h)


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c) Separating the mufassirs voice from the verse

E.g., Whoever of you takes them as friends (after the revelation of the

verse), they are the transgressors/wrongdoers (limn) (al-Tawbah

9:23).

d) Providing an English synonym or alternative:

In some cases, in addition to the English equivalent for the Arabic word,

another synonym is put in brackets.

E.g., fsablihis rendered as in his way (cause).

e) Informing of death dates of the authorities

E.g. Mujhid (d.103/721)

f) Reference to the place of the verse in the Quran

E.g.,(al-Infir,82:6)


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3- Single Inverted Commas

Single inverted commas are used where someones direct words cited, or

where attention is drawn to specific words in the English rendering.

E.g., staying, the conquest of Mecca

4- Double Inverted Commas

They are used predominantly in chapter 2 (translation of tafsirs) in order to

cite the Quranic verses, adiths, the exact words of the authorities and

the scholars or the poems.

E.g., al-Akhfash [al-Awsa] (d. 215/830) said: Arabs hardly pluralize

ashrahas ashrt; they only make it plural as ashir.


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5- Italics

Words of foreign (Arabic) origin will be written in italics, e.g. hijrah, tafsir

etc. [Lengthening of vowels will be omitted unless in case where a direct

quotation of the Arabic text is deemed to be necessary.]

Likewise Quranic textual words are written in italics.

E.g.iqtaraftum-h

Where words have become generally known by their English form, they

will be used, e.g., jihad, Mecca, Medina rather than jihd, Makkah and

Madinah.

6- Bold

Bold typeface is mostly used within the Arabic text or English translation of

a tafsirfor citation of al-Tawbah, 9:24.

E.g.


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E.g.the rebellious people,those who depart from obedience.

7- Ellipsis ...

An incomplete citation of the text concerned in the Arabic is preceded or

followed in the English translation by dots.

E.g. If your fathers

Methodology of Citing adiths

When referring to a adith source, the method used by A.J. Wensick in

Concordance et Indices de la Tradition Musulmane is adopted. The said

method18is as follows:

(a) al-Bukhr: name of the author, name of the kitb, number of bb.

(b) Muslim: name of the author, name of the kitband the number of the adith.

(c) AbDwd: name of the author, name of the kitb, number of bb.

(d) al-Nas: name of the author, name of the kitb, number of bb.

18It should be noted that the method is here partially provided. It is shortened to include only the

authors whose compilations referred to in the dissertation. The method is detailed in Wensincks

Concordance.


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(e) Ibn Mjah: name of the author, name of the kitb, number of bb.

2.3 AL TAWBAH 9:24

This verse is the one that is clearest related to the dissertations theme because

it directly refers to love for the Prophet by means of the elative aabb(i.e., more

beloved/dearer or the most beloved/the dearest). As al-Q Iy(d. 544/1149)

has said, this [i.e. this verse 9:24] is sufficient as an indicator towards the

obligation of love for the Prophet (pbuh)19.

The root -b-b referred to above (cf.aabb) occurs 95 times in the Quran20.

Except one derivative meaning grain or seed that is used twelve times, the other

derivatives of the root are all about loving and preferring as a result of loving.

The keyword aabb( ) is the elative form of abb, i.e. beloved or dear. Inal-Tawbah 9:24 it is used as a comparative adjective, accompanied by the

preposition min ( ). The form is found only three times in the Quran. Apartfrom al-Tawbah 9:24, it is also used in Ysuf, 12:8 and 12:3321.

19Cf. al-Shif, II/13.

20Cf. Elsaid M. Badawi and Muhammad Abdel Haleem,Dictionary of quranicUsage, 186.

21Cf. Hanna E. Kassis,A Concordance of the Quran, 509; Muammad Fud Abd al-Bq, al-

Mujam al-Mufahras li Alfz al-Qurn al-Karm, 245.


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2.2.1 The Quranic Arabic Text of al Tawbah 9:24

((42:92.2.2 Transcription of al Tawbah 9:2422

The format of the verse is changed in order to identify and mark syntactically

related elements, which may be parts of speech or clauses.

a) qul:

b) in kna

ci) bu-kum

cii) wa abnu-kum

22 The transcription represents an adapted version of the text provided by the internet site,

http://www.transliteration.org (accessed on 7thMarch, 2008).
http://www.transliteration.org/http://www.transliteration.org/


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ciii) wa ikhwnu-kum

civ) wa azwju-kum

cv) wa ashratu-kum

d) wa amwlun iqtaraftum-h

e) wa tijratun takhshawna kasda-h

f) wa maskinu tarawna-h

g) aabba ilai-kum

hi) min Allhi

hii) wa rasli-hi

hiii) wa jihdin fsabli-hi


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i) fa-tarabba

j) attyatiya Allhu bi-amri-hi

k) wa Allhu lyahdal-qawm al-fsiqn

2.2.3 English Translation of al Tawbah 9:24

Above lines would be translated into English as follows:

a) Say:

b) If (it (the case) is (that))

ci) your fathers,

cii) and your sons,

ciii) and your brothers,


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civ) and your wives23,

cv) and your tribe;

d) and the property that you have earned;

e) and the commerce that you fear for its decline;

f) and the dwellings which you are pleased with

g) are more beloved (or dearer) to you

hi) than Allah,

hii) and His Messenger,

hiii) and jihad (striving) in His way (or his cause);

23 The word zawj, which is the singular form of azwj is used in Qurn as follows: spouse

(husband or wife) (2:102); mate (39:6); one of a pair (6:143); kind, variety (22:5). (Cf. Badawi and

Haleem, Dictionary of QuranicUsage, 406). For the above azwj followed by kum, which is a

plural masculine possessive pronoun, the word azwajhas been translated as wives.


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i) thenwait

j) until Allah brings about His decision (or His command)

k) and Allah guides not the rebellious people.

2.2.4 Linguistics Observations on al Tawbah 9:24

The verse is introduced by qul (), the imperative of qla, which is followed by aconditional clause consisting of an if part (i.e. protasis or condition) and a then

part (i.e., apodosis or consequence). The conditional clause simultaneously

functions as a comparative clause using the expression aabba min. The then

part of the conditional sentence consists of an imperative followed by a

temporary clause (until). In conclusion, the verse contains a statement about

Allah, making an observation about the way Allah deals with the rebellious

people.

In the conditional clause the complement of predicate is expressed by root -b-b,

which appears as a comparative form of the adjective abb. Comparison in the

verse is expressed by the prepositional phrase min. The comparison is between


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worldly relations (ci-cv), and possessions (d-f) on the one hand, and the

alternative religiously related focus (hi-hiii) on the other hand. As seen in c,

worldly relations consist of ties of kinship such as father, sons, brothers, wives

and tribe as a broader circle. And worldly possessions are property, commerce

and dwellings that can either cause fear (e) or pleasure (f). According to the

verse, love for the divine being, namely Allah, together with the Prophet, and

jihad in the heart of the believermust be greater than love for the said worldly

relations and possessions.

The result clause (apodosis) expresses a warning, threatening that if love for the

worldly relations and possessions is greater, Allahs subsequent decision (or

command) will have to be considered. In other words, the believers, who have

failed to love more that which is related to the religion, are told to wait until Allah

brings about His decision24

Additional to the conditional sentence, another clause or loosely related

consequence is added, in which reference is made to the divine treatment

against people (al-qawm) who are fsiqn, in other words people who (in the

context of the verse) do not fulfil the condition of love for the divine.

24Cf. al-Baqarah, 2:109.


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2.3 COMMENTARIES (TAFSIRS) ON AL TAWBAH 9:24

2.3.1 Al-abar(d. 310/922), Jmial Bayn an Ta w l y al Qur n

2.3.1.1 The Quranic Arabic Text of al Tawbah 9:24

((42:9

2.3.1.2 Arabic Text of the Tafsir25of al Tawbah 9:24 by al-abar26

: :

: :,

: : .

. :

, , : 25The word tafsirhere and in the following titles means interpretation.

26Al-abar, Jmial-Bayn An Tawl y al-Qurn, X/98, 99.


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. , , :

. , :

: : .

, : :.

2.3.1.3 Translation of the Tafsirof al Tawbah 9:24 by al-abar27

He [Allah] (may He be praised and exalted) says to His Messenger Muammad

(pbuh): SayO Muammad to those who fall behind with hijrah to dr al-Islm,(the abode of Islam) and remain in dr al-Shirk (the abode of Polytheism), Ifresiding with your fathers, your sons, your brothers, your wives and your tribe;and [if] the property that you have earned (iqtaraftum-h),He (Allah) means [lit.says]: that you have acquired (iktasabtum-h),and the commerce that you fearfor its decline by your separation (bi-firqi-kum) from your town and the dwellingsyou are pleased with, in which thus you have dwelled, are more beloved (dearer)to you thanhijrah from dr al-Shirkto Allah and His Messenger and thanjihadinhis way, i.e. in helping the religion of Allah, with which he is pleased. Then wait(fa-tarabba), He [Allah] means [lit. says]: then wait (fa-tanaar) until Allah

27In this translation and the following translations, citations from the Quran are presented in bold

typeface.


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brings about His decision, until Allah brings about the conquest of Mecca. AndAllah does not guide rebellious people. He [Allah] means [lit. says]: Allah doesnot grant success in achieving goodness (al-khair) for those who leave (quit)

obedience to Him and are in rebellion against Him.

Similarly to what we said about this, the people of interpretation (ahl al-tawl)

said.

The account (dhikr) of those who say [like] that:

Muammad b. Amr narrated to me, saying: Ab im narrated to us, saying

snarrated to us from Ibn AbNujai, from Mujhid (d. 103/721)28Until Allahbrings about His decision[means] the conquest (fat).

Al-Qsim narrated to us, saying: ajjj narrated to me from Ibn Juraij from

Mujhid (d.103/721) then wait until Allah brings about His decision [means] theConquest of Mecca.

28He is Mujhid b. Jabr al-Makhzm. His death date is not certain that there are claims varying

from 100 to 108. Except al-Dhahab, sources unanimously prefer 103 as Mujhids death date.

See: Ibn Sad, al-abakt al-Kubr, V/466; al-Bukhri, al-Trkh al-Kabr, VII/411; Ibn Qutaibah,

al-Marif, 444;Tadhkirah al-uff, I/92; al-Dhahab, Siyar, IV/449, (455); al-Bidyah, XIII/6; Ibn

ajar, Tahdhb al-Tahdhb, X/42; al-Dwd, abakt, II/305; Shadhart, II/19.


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Muammad b. al-usain narrated to us, saying, Amad b. al-Mufaal narrated

to us, saying, Asbnarrated to us from al-Sudd(d. 127/744)29and the propertythat you have earned and the commerce that you fear for its decline, He [Allah]means [lit. says]: You fear for its decline and then you sell it." And the dwellingsyou are pleased with, he [al-Sudd] said they are the palaces and the homes.

Bishr narrated to us, he said that Yazd narrated to us, he said that Sad narrated

to us from Qatdah (d. 117/735)30, His word The property that you have earned(iqtaraftum-h). He [Allah] means [lit. says]: that you have attained ( aabtum-

h).

29He is Isml b. Abd al-Ramn al-Sudd. See:Al-abakt al-Kubr, VI/323;al-Trkhal-Kabr,

I/361; Siyar, V/264, (265); al-Nujm, I/390 [According to al-Nujm, al-Sudd died in 128/745.];Tahdhb al-Tahdhb, I/313; al-Dwd, abakt, I/110; Shadhart, II/119.

30 He is Qatdah b. Dimah. See: al-abaqt al-Kubr, VII/229; al-Trkh al-Kabr, I/361; al-

Marif, 462; Yqt al-amaw, Mujam al-Udab (Irshd al-Arb il Marifah Adb), V/2233;

Tadhkirah al-uff, I/122; Siyar, V/269, (283); al-Bidyah, XIII/76; Tahdhb al-Tahdhb, VIII/351;

al-Dwd, abaqt, II/47; Shadhart, II/80. In Shadhart, it informs that Qatdah died in 117 and

it was also said he died in 118.


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2.3.2 Al-Thalab(d. 427/1035), al Kashf wa al Bayn fTafsr al Qur n


((42:9

2.3.2.2 Arabic Text of the Tafsirof al Tawbah 9:24 by al-Thalab31

:

: :.

32 33

:

: : .

31Al-Thalab, al-Kashf wa al-Bayn fTafsr al-Qurn, III/177-178.

32Oras in the other two copies (nuskhah) of SharDwn AbTammmof al-Tabrz.See: Dwn AbTammm bi Sharal-Khab al-Tabrz, I/254.

33Or .. Cf. al-Tabrz(see the footnote above) I/254


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2.3.2.3 Translation of the Tafsir of al Tawbah 9:24 by al-Thalab

Then He [Allah] said: SayO Muammad! to those who fall behind with hijrahandjihad: [Pertaining the condition] If your fathers, your sons, your brothers, yourwives and your tribe, Ab Raj [al-Urid] (d.105/723)34 and Yaqb (d.205/820)35 recited ashratu-kum as ashrtu-kum adding thealf, on the plural

form; and there are various recitations of it ( ukhtulifa f-hi), on the authority of

im (d.128/745)36; and the property that you have earned (iqtaraftum-h), thatyou have acquired (iktasabtum-h), Qatdah (d.118/736) also says [which] you

have acquired. and the commerce that you fear for its decline, it (kasd: decline)is the opposite of nafq (being in demand; sold well) and its basis is staying

34Various names are mentioned as his name. In addition to that, his death date is not certain. For

suggestions for his name and death date, see: al-abakt al-Kubr, VII/138; al-Trkhal-Kabr,

VI/410; al-Marif, 427; Siyar, IV/253, (257); al-Dhahab, Marifah al-Qurral-Kitb alal-abakt

wa al-Ar, I/153; Ibn al-Jazar, Ghyah al-Nihyah fabakt al-Qurr, I/604; Shadhart, II/33.

However, according to Ibn al-Imd, most correctly (alal-aa), he died in 105. Likewise al-

Jazarmentions the same year as the death date.

35

He is Yaqb b. Ishq al-aram. He is one of the most renowned ten scholars of recitation(qirah). See: al-abaqt al-Kubr, VII/304; al-Trkhal-Kabr, VIII/399; Wafayt, VI/390; Siyar,

X/169, (174);Marifah, I/328; Ghyah al-Nihyah, II/386; Tahdhb al-Tahdhb, XI/382; al-Nujm,

II/224; Shadhart, III/29.

36He is im b. Abal-Najd Bahdalah. It is also said he died in the end of the year, 127 AH.

See: al-Trkh al-Kabr, VI/487; Wafayt, III/9; Siyar, V/256, (260); Trkh al-Islm, VIII/22 and

138; Marifah, I/204; Ghyah al-Nihyah, I/346; Tahdhb al-Tahdhb, V/38; Shadhart, II/122.


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(baq:not moving). The poet37says:

They (woman) stayed (kasadna)in their tribe38due to poverty

And no doubt, my residence39extended for them staying (kusdan)

And the dwellings which you are pleased with (tarawna-h), which please you37 The poet is unknown. However, this couplet (bait) is placed in the dwn (collection of the

poems) of AbMijan Nuaib b. Rab (d.108/726). See footnote no. 3 in al-Qurub, Jmial-

Akm al-Qurn, X/141.

A (shri) interpreter of Dwn Ab Tammm, al-Tabrz, gives some information about this

couplet: Nuaib b. Rabh had daughters, and he was stingy to let them get married with mawl

(servants). And the Arabs disliked to get married with them [his daughters]. A couplet [he means

the above said one] is uttered (yunshadu) in this meaning. And I did not [anywhere] find it

attributed to Nuaib. It is possible it belongs to any person other than him. After this explanation

he [al-Tabrz] presents the couplet. Cf. Dwn Ab Tammm bi Shar al-Khab al-Tabrz, ed.

Muammad Abduh Am, I/254.

Another author, al-Thalib, touches upon the situation [i.e., being unable to get married due to

their father] which the daughters of Nuaib b. Rab encountered, while expounding the

background of the idiom (arb mathal), bant Nuaib (Nuaibs daughters). Cf. al-Thalib,

Thimr al-Qulb fal-Muf wa al-Mansb, 222.

For the biography of Nuaib b. Rab, see: al-Juma, abaqt Ful Shuar, 529; Ibn

Qutaibah, al-Shir wa al-Shuar, I/371; Ab al-Faraj al-Ifahn, al-Aghn, I/305; Ibn Askir,

Trkh Madnah Dimashq, LXII/52; Ibn al-Jawz, al-MuntaamfTawrkh al-Mulk wa al-Umam,

IV/592; Mujam al-Udab, VI/2752; al-Dhahab, Trkh al-Islm wa Wafayt al-Mashhr wa al-

Alm, III/330; Ibn Shkir al-Kutub, Fawt al-Wafayt, IV/197; al-Nujm, I/334; Dwd al-Ank,

Tazyn al-Aswk fAkhbr al-Ushshq, I/156; al-Zirikl, al-Alm, VIII/31.The death date of Nuaib b. Rabvaries. In al-Muntaam, it is 108 AH while Tazynaccepts 113

A.H. as death date, and informs that 111 AH is [also] said, and Fawt al-Wafayteven presents a

later date by saying: he died around 120 (tuwuffiya fudd al-ishrn wa al-miah). Cf. above-

mentioned sources.

38Or in their home (fbayti-hunna), cf. footnote no. 32.

39Or my blackness (sawd) cf. footnote no. 33.


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(tujibu-kum); al-Sudd(d. 127/744) said: palaces and houses, are more beloved(dearer) to you than Allah, His Messenger and jihad in His way (cause) then wait(fatarabba), then expect (fantair), until Allah brings about His command,At (d. 115/733)40said: His judgment (bi-qai-hi); Mujhid (d. 103/721) and

Muqtil (d. 150/767)41said: It means the conquest of Mecca42. And Allah doesnot guide, (i.e.) does not lead and grant success, the rebellious people, (i.e.)those who leave (quit) obedience for rebellion against him.

2.3.3 Al-Wid(d. 468/1075), al WasfTafsr al Qur n al Majd


((42:940He is Atb. AbRab. Three various dates are mentioned about his death date. However, al-

Dhahab seems to accept [d.115/733], the date given above as his death date. For the other

dates, cf. al-abaqt al-Kubr, V/467; al-Trkhal-Kabr, VI/463; al-Marif, 444; Wafayt,III/261;Siyar, V/78 (88); Ghyah al-Nihyah, I/513; Tahdhb al-Tahdhb, VII/199; al-Fs, al-Iqd al-

Thamn fTrkh al-Balad al-Amn, VI/84; Shadhart, II/69.

41He is Muqtil b. Sulaimn.See: Al-abakt al-Kubr, VII/373; Wafayt, V/255; Siyar, VII/201,

(202); Tahdhb al-Tahdhb, X/279; al-Dwd, abakt, II/330; Shadhart, II/228. In Muqtils

biography, al-Dhahabstates that Muqtil died in approximately 150.

42Cf. Muqtil, Tafsr Muqtil b. Sulaimn, II/164.


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2.3.3.2 Arabic Text of the Tafsirof al Tawbah 9:24 by al-Wid43

2.3.3.3 Translation of the Tafsir of al Tawbah 9:24 by al-Wid

When that verse [i.e. the previous verse, which commands to not stand by (be

friends with) the relatives who are unbelievers] was revealed, someone said: Oh

Messenger of Allah! If we cut ourselves off from those who differ from us with

respect to religion [i.e. who are from another religion, polytheism in this context],

we will destroy the connection with our fathers and our tribe; our trade will

disappear; and our homes will be ruined.44And then Allah revealed: Say: If your

43Al-Wid, al-WasfTafsr al-Qurn al-Majd, II/486-487.

44 At a later time, it became permissible to have relations with unbelieving and non-hostile

relatives (cf. al-Mumtainah60:8, 9). However, a controversy exists about whether these verses


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fathers, until the end of the verse. And his word wa ashratu-kum, the tribe(ashrah) of a man is his closest relatives45; and it was also recited [as] wa

ashrtu-kum, that it is bad (rad )46; al-Akhfash [al-Awsa] (d.215/830)47 said:

Arabs hardly pluralize ashrahas ashrt; they only make it plural as ashir.

And his wordand the property that you have earned, (iqtaraftum-h), i.e. thatyou have obtained (kasabtum-h); earning (al-iqtirf) is obtaining (al-kasb); and

His (Allahs) word exemplifies [lit. from] it: Whoever obtains (performs) (yaqtarif)

a good deed(al-Shr, 42:23). He (Allah) says: If these things are more beloved(dearer) to you than Allah, His Messenger and jihadin His way (cause)then wait.Ibn Abbs (d.68/687)48said: Then wait with things you love: Beside Allah, there

were abrogated [manskh] by the later revelation, al-Tawbah9:5 [nsikh], which is known as the

verse of the sword. See Ebrahim Moosa, Loyalty, Encyclopaedia of the Qurn, III, 239.

45Similarly, Ibn Manr states that the ashrah of the man is the closest sons of his forefather.

See Ibn Manr, Lisn al-Arab, IV/2955.

46It means the aforementioned variant recitation is (munkar) disapproved and (makrh) disliked.

Cf. Ibn Manr, Lisn al-Arab, III/1619. This evaluation of the recitation also attests/sets an

example of al-Wids sharp tongue. Cf. A. Saleh, Walid, The Last of the Nishapuri School of

Tafsir: al-Wid, Journal of the American Oriental Society, vol. 126 (2): 232.

47 He is al-Akhfash al-Awsa [the Middle, i.e. the second of the three famous scholars whose

names are al-Akhfash] Sad b. Masadah al-Mujshi. His death date is uncertain. It was said to

be 211, 215 or 221. See: al-Srf, Akhbr al-Nawiyyn al-Bariyyn Martibuhum wa Akhdhu

Baihim an Ba, 66; Abal-ayyib al-alab, Martib al-Nawiyyn, 68; Ibn al-Nadm, al-Fihrist,236; Ibn al-Anbar, Nuzhah al-Alibb fabaqt al-Udab, 107; Yqt al-amaw, Mujam al-

Udab, III/1374; Ibn al-Qif, Inbh al-Ruwh alAnbh al-Nuh, II/36; Wafayt, II/380; Siyar,

X, 206, (208); al-Wf, XV/161; Bughyah, 258; Shadhart, III/73.

48He is Abdullh b. Abbs. See: al-abaqt al-Kubr, II/365; al-Trkh al-Kabr, V/3; Ibn Abd al-

Barr, al-Istb f Marifah Ab, III/66; Ibn al-Athr, Usd al-Ghbah f Marifah al-abah,

III/172; Wafayt, III/62; al-Wf, XVII/121; Tadhkirah al-uff, I/40; Siyar, III/331, (359); al-


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is no reward to you, for your faith. And his word until Allah brings about Hiscommand, the majority [of scholars] said: It means the conquest of Mecca, [asif] He [Allah] says: Because you prefer the residence at your homes beside your

families and abstain from hijrah, reside [while] being not rewarded until Allah

conquers Mecca, then the obligation of hijrahbecomes invalid.The command of

waiting is a threatening command.

2.3.4 Al-Baghaw(d. 516/1122), Ma lm al Tanzl f al Tafsr


((42:92.3.4.2 Arabic Text of the Tafsirof al Tawbah 9:24 by al-Baghaw49

: : : ,

Bidyah, XII/78; Ibn ajar, al-Ibah fTamyz al-abah, IV/121;Tahdhb al-Tahdhb, V/276;

al-Nujm, I/234; Shadhart, I/294.

49Al-Baghaw, Malm al-Tanzl fal-Tafsr, II/277.


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: : , , : , ,

:. : ,

2.3.4.3 Translation of the Tafsir of al Tawbah 9:24 by al-Baghaw

Then He [Allah], the Exalted said: O Muammad! Say to those who fall behindwith hijrah

If your fathers

When the previous verse (9:23) was revealed, those who became Muslim but

had not emigrated to Medina said that If we emigrate, our property will be lost,

our trade will disappear, our homes will be destroyed and we will cut relations

with our relatives.

Then Allah revealed:

If your fathers, your sons, your brothers, your wives and your tribe (ashratu-kum)


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Ab Bakr (d.193/808)50, [who is a narrator of the recitation of the Quran, on

authority of im (d.128/745)], recited ashrtu-kum, with thealf of the plural

form. The others recited with no alf, in the singular form [i.e.ashratu-kum]. It is

because the plural of ashrahis ashir.

And the property that you have earned(iqtaraftum-h), that you have acquired

(iktasabtum-h), and the commerce that you fear for its decline and thedwellings which you are pleased with, that is, which you find pleasant, namelypalaces and houses.

[If these] are more beloved (dearer) to you than Allah, his Messenger and jihad inHis way (cause), then wait (fa-tarabba), then expect (fa-ntair)

...until Allah brings about His decision.

At(d.114/732) said: [brings about] his judgment.

Mujhid (d.103/721) and Muqtil (d.150/767) said: [brings about] the conquest of

50 He is Ab Bakr b. Ayysh al-Asad. See: Al-abaqt al-Kubr, VI/386; al-Trkh, IX/14; al-

Marif, 509; Tadhkirah al-uff, I/265;Siyar, VIII/495, (507); Marifah, I/280; Ghyah al-Nihyah,

I/325; Tahdhb al-Tahdhb, XII/34; Shadhart, II/430.


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Mecca.

This is a threatening order.

And Allah does not guide, does not grant success to, and does not lead therebellious people,those who depart from obedience.

2.3.5 Al-Zamakhshar(d.538/1143), al Kashshf an aq iq al Tanzl wa Uynal Aqwl f Wujh al Ta w l


((42:9


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2.3.5.2 Arabic Text of the Tafsirof al Tawbah 9:24 by al-Zamakhshar51

.::

. : .

( :( :

. : . :

.

51Al-Zamakhshar, al-Kashshfan aqiq al-Tanzl wa Uyn al-Aqwl fWujh al-Tawl, III/25-

26.


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2.3.5.3 The Translation of the Tafsir of al Tawbah 9:24 by al-Zamakhshar

Before the conquest of Mecca, the faith of the believer was incomplete unless he

emigrates, cuts relations with his unbelieving relatives and terminates the

friendship with them52. Some people said: Oh Messenger of Allah! If we cut

(isolate) ourselves off from people who differ from us at the point of religion, we

will destroy the connection with our fathers, our sons and our tribes; our trade will

disappear; our property will be annihilated; our homes will be ruined and we will

become wretched53. Then the revelation came through54. And thereupon they

emigrated. Then it began [to happen] that a man, when his son or his father or

his brother or someone from his relatives visited him, did not turn his face

towards him [i.e., anyone from the said], and did not take him in as a guest, and

did not spend in favour of him. Afterwards, he [the man concerned] was permitted

[to be friendly] towards them55.

And this is also said that: The verse was revealed about nine people who

52

Al-Thalaband al-Widprovide this information in their tafsirwhile interpreting the previousverse (i.e. 9:23) in which they inform that it is narrated from Ibn Abbs. Cf. al-Thalab, al-Kashf

wa al-Bayn, III/177; al-Wid, al-Was, II/486.

53This sentence literally means We will remain losers.

54 The Arabic text literally means it was revealed but it is probably 9:24. See p. 117.

55It has become permissible to have relations with unbelieving and non-hostile relatives with the

revelation of the Qurnicverses, 60:8 and 9. See footnote no. 44.


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converted from Islam [i.e. who reverted to shirk (polytheism)], and went to

Mecca.Then Allah, the Exalted, prohibited friendship with them.56

[Narrated] from the Prophet (pbuh): None of you will taste the taste of mn

(faith) until he loves [anything] for the sake of Allah ( f-llh) and loathes [anything]

for the sake of Allah (f-llh); so that he loves for the sake of Allah the human

being farthest to him and loathes for Allah the one closest to him.

It [i.e. the relevant word in the verse] was recited [as] ashratu-kum andashrtu-

kum. And al-asan [al-Bar] (d.110/728)57recited [it as]ashiru-kum.

Wait until Allah brings about His decision Ubaid [narrated] from Ibn Abbs(d.68/687) that: It is the conquest (fat) of Mecca. And it is narrated from al-

56 This narration is found in an early mufassir, Muqtil b. Sulaiman. He provides the narration

while speaking of the reason for revelation of the verse, 9:23 and he mentions seven people not

nine people as found in the published tafsir. Cf. Muqtil, Tafsr Muqtil b. Sulaimn, II/164. In

addition to that, Ibn al-Jawzputs the narration among the other ones that he presented for sabab

al-nuzlof the verse 9:23. And it may imply an attempt to reconciliation; he just said a group of

people (nafar)... since there is difference in number of people. Cf. Zd al-Masr, III/411.57Al-asan b. Abal-asan Yasr al-Bar. See: al-abaqt al-Kubr, VII/156; al-Trkh al-Kabr,

II/289; al-Marif, 440; al-Fihrist, 202; Wafayt, II/69; Tadhkirah al-uff, I/71; Siyar, IV, 563,

(587); Marifah, I/168; Ghyah al-Nihyah, I/235;al-Bidyah, XIII/54; Tahdhb al-Tahdhb, II/263;

al-Nujm, I/342; al-Dwd, abaqt al-Mufassirn, I/150; Shadhart, II/48; For his teachers with

regard to recitation (qirah) see: Ab al-Al al-Hamadhn, Ghyah al-Ikhtir f Qirah al-

Asharah Aimmah al-Amr, I/39 and 42.


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asan [al-Bar]: It is an instantaneous [in the world] or delayed [to the next life]

punishment.

This is a [very] harsh verse, which [compared to any other verse] you can not [lit.

do not] see harsher than it. As if it reproaches human beings for their laxity

towards the covenant of the religion and their disorder at the binding of the

certainty (yaqn58)? So let the most cautious of human beings and the most pious

of them be just against [the evil of] his self (nafs): Is he able to find59

in (inda)

himself inflexibility (solidity) concerning Allah and perseverance at the religion of

Allah to such extent that he prefers his religion to the fathers, the sons, the

brothers, the tribes, the property, the dwellings and all worldly pleasures,

abstaining from them on account of it [his religion, Islm]? Or does he set aside

(disregard) Allah, [considering Him] as the most worthless thing among them [i.e.

the above-mentioned] according to his benefit (interest) [he would gain], and then

does he know which one of his sides is longer? And does Satan mislead him

from the greatest pleasure amongst the religious pleasures; and does he not

58Yaqnas a word means the knowledge (al-ilm), with which there is no doubt (shakk). Cf. al-

Jurjn, al-Tarft, 259. Ibn Manr stated that It is opposite of shakk (doubt) and ilm(knowledge) is opposite ofjahl(ignorance). Yaqnalso means death as it is used in that sense in

the Quran, e.g. ijr, 15:99. Cf. Ibn Manr, Lisn, VI/4964; for the narrations which interpret the

said verse refer to al-abar, Jmi al-Bayn, XIV/74, 75. In addition, for a adith in which the

word, yaqnmeans death refer to al-Bukhr, Janiz, 3.

59Although it literally means Does he find it is preferred to translate it in the said form because

it better suits the meaning of the comment.


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mind, as if a fly alighted upon his nose and he [instantaneously] let it fly?

2.3.6 Fakhr al-Dn al-Rz(d. 606/1209), Mafth al Ghaib(also known as Tafsral Kabr)


((42:9

2.3.6.2 The Text of the Tafsirof al Tawbah 9:24 by Fakhr al-Dn al-Rz60

.

.60Fakhr al-Dn al-Rz, Maftal-Ghaib (al-Tafsr al-Kabr), XVI/16, 17.


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: : .

.: :

: .

: : .

: . : .

:

.

2.3.6.3 The Translation of the Tafsirof al Tawbah 9:24 by Fakhr al-Dn al-Rz

Know that this verse is the confirmation of the answer that Allah mentioned in the


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first verse [i.e. the previous verse, 9:23]. It is because a group of the believers

said: Oh Messenger of Allah! How can it be possible to be free (separated)

(barah) from them totally? Verily, this freedom requires our separation from our

fathers, our brothers and our tribe; the disappearance of our commerce; the

annihilation of our property; the ruin of our homes and and our remaining at loss.

Then Allah stated that it requires the enduring of all these worldly harms for the

reason that the religion stays sound. And he mentioned that if the consideration

of these worldly benefits is worthier (awl)to you (inda-kum) than the obedience

to Allah, the obedience to His Messenger and the performing jihad(mujhadah)

in His way (cause), then wait with what you love, until Allah brings about Hiscommand, namely an instantaneous [in the world] or a delayed [to the next life]punishment61. The aim of this clause is a threat (al-wad). Then He said Allahdoes not guide the rebellious people, which are those who leave (quit) obedienceto Him and are in rebellion against Him. This [statement] is also a threat. This

verse indicates that when a clash occurs between a benefit from the religious

benefits and all important worldly matters, Muslims must prefer religion to the

world.

61Cf. al-Zamakhshar, p.53.


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Al-Wid (d.468/1075) said about his [Allahs] word ashratu-kum that the

ashrah (kindred) of a man is the closest relatives (family). And they are on

intimate terms with him. AbBakr (d.193/808), narrating on the authority of im

(d.128/745) recited ashrtu-kum as plural (while) the others recited (it) in

singular form (i.e.ashratu-kum). As to people who recited [it as] plural; they

recited the plural, (ashrtu-kum) because everyone from the addressed people

has an ashrah (tribe). So when you make it plural, you say ashrtu-kum. And

people who recited singular [i.e. ashratu-kum] say ashrahis already plural and

so there is no need to make it plural. Supporting that [i.e. the previous idea] al-

Akhfash [al-Awsa] (d.215/830) said: Arabs hardly pluralize ashrahas ashrt;

they only make it plural as ashir.62

His [Allahs] word The property that you have earned (iqtaraftum-h), earning(al-iqtirf) is [i.e. refers to] acquisition (al-iktisb).

And know that He [Allah], the Exalted mentioned those things which result in

social intercourse with unbelievers. These are four things:

62While the source used by Fakhr al-Dn al-Rzand al-Widis the same, namely al-Akhfash,

we are unable to ascertain with certainty whether Fakhr al-Dn al-Rz quotes this word of al-

Akhfash from al-Wid. There is a slight variation of wording in the way al-Akhfashs word is

presented by the two said mufassirs.


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First: The social intercourse with relatives. Of them, Allah mentioned these four

categories in detail: fathers, sons, brothers and wives. Then he made mention of

the others with a word that encompasses all, it is ashrah.

Second: The tendency for holding the earned property.

Third: The desire for collecting property by means of commerce.

Fourth: The desire for houses.

There is no doubt that this order is a beautiful order. So the biggest motivating

reason for the social intercourse is family relationship. Then by means of this

social intercourse, the earned property is retained. Then by means of the social

intercourse, the property that was not collected before is earned. And at the last

step, there is the desire for the construction (or the building) (bin) in the lands,

and for the houses with courtyard (al-dr)63, which are built for [the purpose of]

residing. So He [Allah], the Exalted mentioned these things in this essential

order, and stated at the end that considering religion is more superior to

considering all these things.

63 Dr is one of the plurals of the Arabic word, dr. Dr has several meanings; such as a

mansion, a house comprising courtyard, a dwelling and an abode (as in dr al-salm: the abode

of peace). In addition, it signifies a country, a city or a town. Cf. Lane, Edward William, An Arabic

English Lexicon, III/931. It is also defined as the place (al-maall) which comprises (yajma) the

building (al-bin) and the courtyard (al-arah). Cf. Ibn Manr, Lisn, II/1452.


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2.3.7 Al-Qurub(d. 671/1272), al Jmili Akm al Qur n


(42:9)2.3.7.2 The Text of the Tafsirof al Tawbah 9:24 by al-Qurub64

:

: . :

.: .

.

: .

.: . : .

: 64Al-Qurub, al-Jmili Akm al-Qurn, X/140-142.


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: . .

. . :

: :

. .

..: :.

: . . .

.

: :....


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: ) ) . ): )( .).

2.3.7.3 The Translation of the Tafsirof al Tawbah 9:24 by al-Qurub

When the Messenger of Allah (pbuh) was commanded to perform hijrah from

Mecca to Medina; son [lit. man] to his father, father to his son, brother to his

brother and husband to his wife started saying We have certainly been

commanded with hijrah.Then some of them rushed [to perform] it; and among

them some refused to emigrate. He [who was determined to emigrate] said [to

those who refused or showed reluctance to emigrate] By Allah, if you do not

depart to the abode of hijrah; I will never help (n-f-) you and never support (n-f-q)

you in any way.And among them, whom his wife and child were holding on and

saying to him I implore you by Allah (anshudu-ka bi-llhi) not to leave; [if you

do] then we become losers after you [i.e. your departure] . So among them some

felt pity, then refrained from hijrahand stayed with them.65And it was revealed

65 This account is narrated by [Muammad b. al-Sib] al-Kalb (d.146/763) through Ab li

(Bdhm) from Ibn Abbs. Cf. al-Thalab, al-Kashf wa al-Bayn, III/177; al-Wid, Asbb al-Nuzl, 245; Ab al-Laith al-Samarqand, Bar al-Ulm, II/40; al-Baghaw, Malim al-Tanzl,

IV/24.

For the biography of al-Kalb, refer to: Ibn Sad, al-abaqt al-Kubr, VI/358; Ibn ibbn, Kitb al-

Majrn min al-Muaddithn wa al-uafwa al-Matrkn II/253; Ibn Khallikn, Wafayt, IV/309;

Ibn ajar, Tahdhb al-Tahdhb, IX/178; al-Dwd, abaqt al-Mufassirn, II/149; Ibn al-Imd,

Shadhart, II/211.


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[i.e. al-Tawbah 9:23]: O believers Do not take your fathers, your brothers asfriends if they prefer kufr (unbelief or infidelity) to the faith. It means: If theyprefer staying in Mecca as infidels (alal-kufr) to believing Allah and performing

hijrah to Medina. And [quoting rest of the previous verse:] whoever of youtakes them as friends (after the revelation of the verse), they are thetransgressors/wrongdoers 66( limn).

Then, about those who fell behind with [hijrah] and did not emigrate, it [al-Tawbah

9:24] was revealed:Say, If your fathers, your sons, your brothers, your wives andyour kindred (ashratu-kum), that [i.e.ashrah] is a group that refers (tarji) to acertain decimal number (aqd) like ten (asharah)67, or a bigger one [i.e. any other

decimal number like twenty, thirty and so forth]. From it [i.e. the same verbal root,

a-sh-r] al-musharah [is derived]. And it means agreeing (ijtim) upon

something. And the property that you have earned (iqtaraftum-h), that youhave acquired (iktasabtum-h)in Mecca. The basis of iqtirf(earning) is taking

out something from its place to somewhere else. And the commerce that you fearfor its decline Ibn al-Mubrak (d.181/797)68 said: It [the commerce] is the

66Cf. Badawi and Haleem, Dictionary of quranicUsage, 586.

67Ten (asharah) is first decimal number (uqd). Cf. Ibn Manr, Lisn, IV/2951.

68 He is Abdullh b. al-Mubrak. See: al-Trkh al-Kabr, V/212; al-Marif, 511; Ibn al-Jawz,

ifah al-afwah, IV, 134; Wafayt, III/32; Tadhkirah al-uff, I/274; Siyar, VIII/378, (418); al-

Bidyah, XIII/610; al-Dbj, 130; Tahdhb al-Tahdhb, V/382; al-Nujm, II/133; Shadhart, II/361.


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daughters and the sisters; when they stayed at home, being unable to find ( l

yajidna) a fianc for themselves69.A poet70says:

They (women) stayed (kasadna) in their tribe due to poverty

And no doubt, my residence extended for them staying (kusdan).

And dwellings which you are pleased with,He [Allah] says: and houses of which

the residing in them pleases you. [All these] are more beloved (dearer) to youthan Allah and His Messenger, than performing hijrah to Allah and HisMessenger in Medina.

Aabba is the complement (khabar) of kna. It is permissible, except in the

Quran, to read aabbu [instead of aabba) as the subject of a nominal

sentence (ibtid) and [as] predicate (khabar). [In this situation] the subject (or

noun) of knais concealed. Sbawaih (d.180/796)71has recited72:

69Cf. al-Mward, al-Nukat wa al-Uyn, II/349.

70

Refer to the footnotes no. 37, no. 38 and no. 39. 71He is Amr b. Uthmn al-Bar, who was originally Persian. He is known as Sbawaih al-Naw

and one of the masters of Arabic grammar (naw). It was also said that he died in 188. See:

Akhbr al-Nawiyyn al-Bariyyn, 63; Martib al-Nawiyyn, 65; Fihrist, I/57; Nuzhah,54; Mujam

al-Udab, V/2122; Inbh, II/346; Wafayt, III/463; Siyar, VIII/351, (352); al-Bidyah, XIII/606;

Bughyah, 366; Shadhart, II/277. Even though Ibn al-Imd mentions Sbawaih among the people

who died in 161 AH providing an account of Ibn al-Ahdal* (d.855/1451), he confirms the year 180


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When I die, people are [divided into] two groups (infni): joyful (shmit)

And the other who praises (muthnin) [me] forall things I had been doing.73

And he [Sbawaih] has also recited:

She is the healing for my disease if I would get her;

But (wa) the healing of the disease is not granted (mabdhl)byher.74

AH as Sbawaihs death date, and he does not agree upon the year, 161 AH. For various dates

alleged as his death date, refer to Wafayt, III/464 and Shadhart, II/228.

*Ibn al-Ahdal referred to in the above explanation is usain b. Abd al-Ramn. For his

biography, refer to al-Sakhw, al-awal-Lmili Ahl al-Qarn al-Tsi, III/145 and al-Sakhw, al-

Tibr al-Masbk f Dhail al-Sulk, 358; al-Shawkn, al-Badr al-li, I/218, al-Zirikl, al-Alm,

II/240.

72He recites this couplet and the following one in his renowned Arabic grammar book, al-Kitb.

Cf. Sbawaih, al-Kitb (Kitb Sbawaih), II/71.

73This couplet belongs to Abal-Farazdaq, al-Ujair b. Abdullh al-Sall (d. appr. 90/708). Cf.

the relevant footnote in al-Qurub, al-Jmi li Akm al-Qurn, X/141; al-Srf, Shar Abyt

Sbawaih, I/143. About al-Ujair b. Abdullh, refer to: abaqt Ful Shuar, 505; al-Aghn,

XIII/56; Abal-Qsim al-mid, al-Mutalif wa al-Mukhtalif, 166; Ibn azm, Jamharah Ansb al-

Arab, 260; al-Alm, IV/217.

74

This couplet belongs to Hishm b. Uqbah al-Adaw. Cf. the relevant footnote in al-Qurub, al-Jmili Akm al-Qurn, X/141; al-Srf, SharAbyt Sbawaih, I/421 He is one of the brothers

of the poet Dhu al-Rummah, Ghailn b. Uqbah (d.117/735)*. About Hishm b. Uqbah, refer to:

Shir wa al-Shuar, I/510; Jamharah, 200; Mujam al-Udab, VI/2782; Wafayt, II/501 and

IV/15; al-Alm, VIII/87.

* For the bioghrapy of Dhu al-Rummah, refer to Shir wa al-Shuar, I/506; Wafayt, IV/16-17;

Siyar, V/267; al-Bidyah, XIII/78; al-Alm, V/124.


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In the verse, there is a sign (or directive) (dall) for the necessity (or obligation) of

love for Allah and for His Messenger. There is no disagreement regarding this

[necessity], amongst Muslims (al-ummah) and regarding the fact that it [i.e. the

necessity of love for Allah and for His Messenger (pbuh)] is put before (or given

priority over) every beloved one. The meaning of love for Allah, the Exalted, and

love for his Messenger was elucidated during the interpretation of l Imrn75.

And jihad in His way (cause), then wait, its [wording] formula [namely fa-tarabba, then wait] is an imperative and its meaning is a threat. He [Allah] says

expect (intair).

Until Allah brings about His decision, i.e. the fight/war (qitl), and the conquest(fat)of Mecca76; [the latter is] narrated from Mujhid (d.103/721). And al-asan

[al-Bar] (d.110/728) [says] an instantaneous [in the world] or a delayed [to the

next world] punishment.

In His word: than jihad in His way (cause), there is a sign (dall) for thesuperiority of jihad, and preferring it to the comfort of oneself (nafs), and to ones

75It is done while interpreting the verse, l Imrn, 3:31.

76Similar to al-Qurub, al-Waidi likewise interprets this clause [bi-amri-hi] as the fight/war (qitl)

and the conquest of Mecca (fatMakkah) in his book named Asbb al-Nuzl. Cf. Asbb al-

Nuzl, 245.


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[i.e., of the self] ties with the family and the property. [The subject of] the

superiority of jihad is going to come in the end of the srah [al-Tawbah]. In al-

Nis, a sufficient amount (kifyah) of the rules (akm)of hijrahis presented77;

all praise is due to Allah.

In a aadith[it is said]: Verily, Satan lay in wait for the son of Adam in three

places: (1) He lay [in waiting] for him on the way to Islam, and said: Why are you

quitting (tadharu) your religion and your fathers religion? He disagreed with him

and became a Muslim; (2) He lay [in waiting] for him on the way of hijrah, and

said to him: Do you leave your property and your family?He disagreed with him

and performed hijrah; (3) then he lay [in waiting] for him on the way to jihad,and

said to him: (When) you perform jihad, then you will be slain, then your wife will

be taken as spouse [by another man], and then your property will be distributed.

He disagreed with him and performed jihadand then it became incumbent upon

Allah to let him [the son of Adam] enter into Paradise.78

Al-Nas (d.303/915)79 narrated it [this adith], as the adith of Sabrah b. Ab

77 The explanations about hijrah that are referred to, can be found in the interpretation of the

verses, al-Nis4:89 and 90. See: al-Qurub, Jmial-Akm al-Qurn, VI/506.

78This adithis found at Amad b. anbal, III/483 and al-Nas, Jihd, 19.

79He is Amad b. Shuaib al-Nas. Cf. al-Samn, al-Ansb, V/484; Ibn al-Jawz, al-Muntaam,

VII/450; Wafayt, I/77; al-Wf, VI/256; Ibn Abd al-Hd, abaqt Ulam al-adth, II/418;


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Fkih80. He [Sabrah] said that I heard from the Messenger of Allah (pbuh) saying

Verily Satan, and mentioned it [the adith above].

Al-Bukhr (d.256/869)81 said: Ibn al-Fkih, and did not mention any

disagreement on this [the companions name].

Ibn AbAd (d.194/809)82said: It [Sabrah b. AbFkihs name] is mentioned as

Ibn al-Fkih, and also Ibn Ab al-Fkih. It [the discussion of the verse] has

come to end.

Tadhkirah al-uff, II/698; Siyar, XIV/125, (133); al-Bidyah, XIV/792; Tahdhb al-Tahdhb, I/36;

al-Nujm, III/209; Shadhart, IV/15.

80He is a companion of the Prophet (pbuh). His death date is not mentioned in the biographic

sources. In the sources, several variants of his name are given. They are as follows: Sabrah b.

Fkih, Sabrah b. al-Fkihah, Sabrah b. Ab Fkih, Sabra b. Ab al-Fkih and Sabrah b. al-

Fkihah. Cf. Amad b. anbal, III/483 [Like al-Nas, he also mentions his name as Sabrah b.

AbFkih.]; al-Trkh, IV/187; Ibn Abtim, al-Jarwa al-Tadl, IV/295; Ibn ibbn, al-Thiqt,

III/176; al-Mizz, Tahdhb al-Kaml, X/202; al-Kshif, I/426; al-Dhahab, Tajrd Asmal-aabah,

I/208; al-Istb, II/146; Usd al-Ghbah, II/276; al-Iqd al-Thamn, IV/512; al-Ibah, III/26;

Tahdhb al-Tahdhb, III/453; al-Wf, XV/112.

81

He is Muammad b. Isml al-Bukhr. Cf. al-Khab al-Baghdd, Trkh Baghdd aw Madnahal-Salm, II/4; Wafayt, IV/188; abaqt Ulam al-adth, II/243; Tadhkirah al-uff, II/555;

Siyar, XII/391, (468), al-Wf, II, 148; Tahdhb al-Tahdhb, IX/47; al-Nujm, III/32; Shadhart,

III/252.

82He is Muammad b. Ibrhm b. AbAd. Cf. al-abaqt al-Kubr, VII/292; al-Tarkh al-Kabr,

I/23; al-Dhahab, al-Kashif fMarifah Man LahRiwyah fal-Kutub al-Sittah, II/154;Tadhkirah al-

uff, I/324; Siyar, IX/220, (221), Tahdhb al-Tahdhb, IX/12; al-Nujm, II/185; Shadhart, II/441.


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2.3.8 Al-Baiw(d.685/1286), Anwr al Tanzl wa Asrr al Ta wl


((42:92.3.8.2 The Text of the Tafsirof al Tawbah 9:24 by al-Baiw83

. . .

. .

.. .

2.3.8.3 The Translation of the Tafsirof al Tawbah 9:24 by al-Baiw

Say, if your fathers, your sons, your brothers, your wives, or your kindred, your

83Al-Baiw, Anwr al-Tanzl wa Asrr al-Tawl, I/400.


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relatives (aqrib), [the said noun,ashrah] is derived (makhdh) from ishrah

(company); it is also said [that it is derived] from asharah (ten), as ashrah

(kindred) is a group which refers to (tarji) a decimal number (aqd) like the

decimal number,asharah (ten). Ab Bakr (d.193/808) recited wa ashratu-kum

[as] wa ashrtu-kum, and it is also recited [as] wa ashiru-kum; the propertythat you have earned (iqtaraftum-h),that you have acquired (iktasabtum-h);the commerce that you fear (takhshawna) for its decline, [you fear] the lapsing

(fawt) of the time of its being in demand [nafqi-h,i.e of its prosperous trade];

and the dwellings which you are pleased with, are more beloved (dearer) to youthan Allah, His Messenger, and jihad in His way (cause), [out of] facultative(ikhtiyr) love, not natural/spontaneous (ab) [love]84; for it (natural/

spontaneous love) does not fall (l yadkhulu) under legal capacity (taklf), with

regard to avoiding (taaffu) it85. Then wait until Allah brings about His decision,[it is] a response and a threat, and the decision is an instantaneous or delayed

punishment, and it is also said the conquest (fat) of Mecca. And Allah does not

84A similar classification of love was made by al-Khab(d.388/998). Cf. al-Khab, Alm al-

adth, IV/1200. For his biography, refer to Yaqt al-amaw, Mujam al-Udab, II/486; Siyar,

XVII/23 (27); al-Bidyah, XV/479; al-Nujm, IV/201.85 In order to elucidate, it may be said: It is almost impossible to avoid natural/inborn love.

Therefore nobody can be accountable for loving somebody with such love. However

facultative/spontaneous love is optional and anybody who prefers to love a certain person or thing

will be accountable for it. In accordance with the decree of the verse, a believer must not love [out

of spontaneous love [his relatives and worldly benefits more than Allah, His Messenger (pbuh)

and jihad.


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guide (yahd)rebellious people, does not lead them (yurshidu-hum). In the verse,there is strong emphasis [to give preference to divine love], and who are

rescued/saved from it [i.e. threat in the verse] are a few. )

2.3.9 Ibn Kathr (d. 774/1372), Tafsr al Qur n al Am


((42:9

2.3.9.2 The Text of the Tafsirof al Tawbah 9:24 by Ibn Kathr 86

: :

: : :

: : :

: 86Ibn Kathr, Tafsr al-Qurn al-Am, IV/123, 124.


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: .: . :

:

- - : :

.

2.3.9.3 The Translation of the Tafsirof al Tawbah 9:24 by Ibn Kathr

Then [after the prohibition of assisting the unbelieving relatives in the previous

verse] the Most High [Allah] commanded His Messenger (pbuh) to threaten him

who preferred his family, his relatives and his tribe to Allah, and to His

Messenger and jihadin His way (cause) and said:

If your fathers, your sons, your brothers, your wives, or your kindred; the propertythat you have earned (iqtaraftum-h), which you have acquired (iktasabtum-


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h) and you have attained (aaltum-h), and the commerce that you fear for itsdecline, and dwellings which you are pleased with (raawna-h), you like(tuibbna-h) them because of their goodness and beauty, that is If these things

are more beloved (dearer) to you than Allah, His Messenger, and jihad in Hisway (cause), then wait(fa-tarabba); that is, expect (fa-ntair) what happensto you regarding his penalty and exemplary punishment (nakl) for you. And for

this [reason] He said until Allah brings about His decision: and Allah does not

guide the rebellious people.

Imam87Amad (d.241/855)88said: Qutaibah b. Sad narrated to us, saying Ibn

Lahah narrated to us from Zuhrah b. Mabad (d.135/752)89. [He narrated to him]

from his grandfather90[a companion of the Prophet (pbuh)] Abdullh b. Hishm91;

87 It should be understood that the word imam in this context refers to a great or leading

scholar.

88 He is Amad b. Muammad b. anbal and mostly known as Amad b. anbal. See: al-

abaqt al-Kubr, VII/354; al-Trkh al-Kabr, II/5;al-Fihrist, I/285; Wafayt, I/63; abaqt Ulam

al-adth, II/81; al-Wf, VI/225; Tadhkirah al-uff, II/431; Siyar, XI/177, (334); al-Bidyah,

XIV/380; Tahdhb al-Tahdhb, I/72; al-Nujm, II/365; Shadhart, III/185.

89It is also said that he died in 137. See: al-abaqt al-Kubr, VII/515; al-Trkh al-Kabr, III/443;

Siyar, VI, 147, (148) And Ibn ajar quoted from AbSad b. Ynus in Zuhrahs biography; he[AbSad] said that he died in Alexandra (Iskandariyyah) in 127 and [Ibn ajar also said that] it

was said in 135, and in his [Ibn ajars] opinion, it [the date, 135] is more correct ( aa) Cf.

Tahdhb al-Tahdhb, III/341-342; Shadhart, II/156.

90Refer to Amad b. anbal, IV/336; Siyar, VI/147.

91See: al-Jarwa al-Tadl, V/193; al-Thiqt, III/246; al-Istb, III/122;Usd al-Ghbah, III/90; al-

Kshif, I/605; Tajrd, I/339; Tahdhb al-Tahdhb, VI/63; al-Ibah, IV/217. As these sources lack


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he [his grandfather] said: We were beside the Messenger of Allah (pbuh); he

was holding the hand of Umar b. al-Khab (d.23/643),92and he [Umar b. al-

Khab] said By Allah, verily you, Oh Messenger of Allah, are more beloved

(dearer) to me than every thing except my self (nafs).Then the Messenger of

Allah (pbuh) said: None of you becomes believer until I am more beloved

(dearer) to him than his self (nafs). And Umar said: So you are now, by Allah,

more beloved (dearer) to me [even] than my self (nafs). Then the Messenger of

Allah (pbuh) said: Now [it, the love is complete], Oh Umar!93

Al-Bukhr(d. 256/869) stands alone by stating (ikhrj) it94[the above-mentioned

adith, with these following narrators]; he reported it from Yay b. Sulaimn,

from Ibn Wahb, from aywah b. Shuraij, from Ab Uqail Zuhrah b. Mabad

(d.135/752), that he heard from his grandfather, [who is] Abdullh b. Hishm,

(narrating) from the Prophet (pbuh) this [above-mentioned adith].

information about his [Abdullh b. Hishms] death date, we are unable to ascertain the date.However, Ibn al-Athr (in Usd al-Ghbah) and Dhahab(in Tajrd) informs us about his birth d

Love of Allaah

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