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Salam alaykum sister.
Verse 9:100 is not quite as clearcut as our Mukhalif brothers depict it to be.
Inshallah in this thread, I will show how it doesn’t actually support tbe Sunni position. I am posting this on my timeline so all can benefit بإذن الله. https://twitter.com/FatimaAhmad_00/status/1272510661319426048
Verse 9:100 is not quite as clearcut as our Mukhalif brothers depict it to be.
Inshallah in this thread, I will show how it doesn’t actually support tbe Sunni position. I am posting this on my timeline so all can benefit بإذن الله. https://twitter.com/FatimaAhmad_00/status/1272510661319426048
1) Let’s take a look at 9:100.
The Sunni interpretation is that this verse necessitates the inherent ‘adala (just character) of every single Sahabi because:
1. God is pleased with and they are pleased with God
2. They are promised heaven
Thus, Allah is always pleased
The Sunni interpretation is that this verse necessitates the inherent ‘adala (just character) of every single Sahabi because:
1. God is pleased with and they are pleased with God
2. They are promised heaven
Thus, Allah is always pleased
Always pleased with the Sahaba.
And that every single one of them predestined to abide in heaven.
- No matter what route they take in life.
Some Sahaba leading to the killing of thousands of Muslims? God is still pleased with them and guarantees them heaven.
And that every single one of them predestined to abide in heaven.
- No matter what route they take in life.
Some Sahaba leading to the killing of thousands of Muslims? God is still pleased with them and guarantees them heaven.
2) Therefore, I will analyze this verse from 2 angles:
(1) Grammatically. While from a superficial reading, the verse would seem like it’s a ‘khabar’ report - i.e, basically telling you traits the Sahaba already hold and what God promised them.
But is it actually a khabar?
(1) Grammatically. While from a superficial reading, the verse would seem like it’s a ‘khabar’ report - i.e, basically telling you traits the Sahaba already hold and what God promised them.
But is it actually a khabar?
(2) I will analyze the content of the verse, and see if other parts of the Quran do confirm the Sunni interpretation of the verse (such, all the Sahaba being predestined heaven).
Bismillah :)
Bismillah :)
𝑨 𝑲𝑯𝑨𝑩𝑨𝑹 𝑲𝑰𝑵𝑫 𝑶𝑭 𝑽𝑬𝑹𝑺𝑬?
Let’s take a look at verse 9:100 again.
The verse seems like a report on something the Sahaba already have, as in God already bestowed it upon them.
That God is pleased with them, that he has [already] prepared for them to abide in
![𝑨 𝑲𝑯𝑨𝑩𝑨𝑹 𝑲𝑰𝑵𝑫 𝑶𝑭 𝑽𝑬𝑹𝑺𝑬?Let’s take a look at verse 9:100 again. The verse seems like a report on something the Sahaba already have, as in God already bestowed it upon them. That God is pleased with them, that he has [already] prepared for them to abide in](https://pbs.twimg.com/media/Ean6JB1VAAAJ0Ng.jpg "𝑨 𝑲𝑯𝑨𝑩𝑨𝑹 𝑲𝑰𝑵𝑫 𝑶𝑭 𝑽𝑬𝑹𝑺𝑬?Let’s take a look at verse 9:100 again. The verse seems like a report on something the Sahaba already have, as in God already bestowed it upon them. That God is pleased with them, that he has [already] prepared for them to abide in")
Let’s take a look at verse 9:100 again.
The verse seems like a report on something the Sahaba already have, as in God already bestowed it upon them.
That God is pleased with them, that he has [already] prepared for them to abide in
To abide in heaven.
But is that what it’s actually saying?
Let’s take a look at a few Quranic verses of this nature for comparison.
But is that what it’s actually saying?
Let’s take a look at a few Quranic verses of this nature for comparison.
#1 “Those to whom We have given the Book recite it with its true recital” (2:121)
This verse says the Ahl al-Kitab recite their books with true recital.
Meaning they don’t hide anything from it, and they read it without corruption.
This verse says the Ahl al-Kitab recite their books with true recital.
Meaning they don’t hide anything from it, and they read it without corruption.
But is that a description the Quran believes in?
Definitely not. As one of the biggest issues that the Quran has with Jewish scholars is that they hide Allah’s commandments in their books.
And Allah promises in the Quran to reveal what they are hiding
Definitely not. As one of the biggest issues that the Quran has with Jewish scholars is that they hide Allah’s commandments in their books.
And Allah promises in the Quran to reveal what they are hiding
In 2:72, Allah reveals aspects of the Book that Jewish scholars are hiding.
In 2:174, God promises Jewish scholars who hide Allah’s revelations from the Book with hellfire.
There are many other verses attesting to Jewish scholars hiding Allah’s ahkam (2:42, 2:140, 2:159, 2:273, 3:71, 3:187, and so on).
There are many other verses attesting to Jewish scholars hiding Allah’s ahkam (2:42, 2:140, 2:159, 2:273, 3:71, 3:187, and so on).
It is obviously the BIGGEST issue Allah has with Jewish scholars - and by extension regular Jews (because they follow their scholars).
So is it possible that 2:121 refers to all Jewish scholars or even most of them?
Definitely not. Because if Jewish scholars were indeed
So is it possible that 2:121 refers to all Jewish scholars or even most of them?
Definitely not. Because if Jewish scholars were indeed
Reciting the Book of Allah in its recital. And didn’t face corruption to the extent it plagued most of them.
Then the revelation of the Quran would be unnecessary, as Jewish scholars would be practicing Allah’s law as it is revealed to them - without concealing.
Then the revelation of the Quran would be unnecessary, as Jewish scholars would be practicing Allah’s law as it is revealed to them - without concealing.
Then how exactly are the People of the Book (particularly Jews in this verse) reciting God’s book in its true recital?
Two ways to understand this:
1. Only the *GENUINE BELIEVERS* among Jewish scholars are the ones who recite Allah’s book in its true recital.
Such as
Two ways to understand this:
1. Only the *GENUINE BELIEVERS* among Jewish scholars are the ones who recite Allah’s book in its true recital.
Such as
Abdullah ibn Salam whose testimony regarding the truthfulness of the Quran is attested in 46:10.
2. The other way to see this verse is that it *ENCOURAGES* the Ahl al-Kitab to recite Allah’s book in its true recital.
Without concealing, without corruption.
Without concealing, without corruption.
To understand this better.
Imagine, I’m a coach of a soccer team of young kids and most of the players are lazy and terrible at playing.
How do I encourage them?
I tell them “You’re all hardworkers who are great at soccer!”
Imagine, I’m a coach of a soccer team of young kids and most of the players are lazy and terrible at playing.
How do I encourage them?
I tell them “You’re all hardworkers who are great at soccer!”
Even if these traits don’t apply to most of the players.
It will encourage even the ones lacking such traits to try their best to adopt those traits.
It will encourage even the ones lacking such traits to try their best to adopt those traits.
#2 Another verse with similar structure.
“Those unto whom We gave the Scripture rejoice in that which is revealed unto thee”
The verse says the Ahl al-Kitab rejoice at what was revealed to the Prophet!
But does that apply to all of them or even most of them?!
“Those unto whom We gave the Scripture rejoice in that which is revealed unto thee”
The verse says the Ahl al-Kitab rejoice at what was revealed to the Prophet!
But does that apply to all of them or even most of them?!
Definitely not.
Rather, it either means that only the *BELIEVERS* among Ahl al-Kitab rejoice at what was revealed to the Prophet.
Or that it encourages the Ahl al-Kitab rejoice at what was revealed to the Prophet, as he is a “mercy to the worlds”.
Rather, it either means that only the *BELIEVERS* among Ahl al-Kitab rejoice at what was revealed to the Prophet.
Or that it encourages the Ahl al-Kitab rejoice at what was revealed to the Prophet, as he is a “mercy to the worlds”.
9:100 - 𝑾𝒉𝒂𝒕 𝑫𝒐𝒆𝒔 𝑰𝒕 𝑺𝒂𝒚?
So now, does 9:100 necessarily refer to a trait ALL Sahaba already have?
Or just the believers among the Sahaba? And possibly, it’s a verse that simply seeks to encourage the Sahaba to be meritous enough to have these traits?
So now, does 9:100 necessarily refer to a trait ALL Sahaba already have?
Or just the believers among the Sahaba? And possibly, it’s a verse that simply seeks to encourage the Sahaba to be meritous enough to have these traits?
I believe it’s the latter - either the verse refers to simply the believwrs among the Sahaba. Or it’s a verse encouraging the Sahaba to attain traits meritous enough for God to be pleased with them and grant them heaven.
I will analyze the content of the verse now to prove my
I will analyze the content of the verse now to prove my
To prove my assertion.
𝑪𝑶𝑵𝑻𝑬𝑵𝑻 𝑶𝑭 𝑻𝑯𝑬 𝑽𝑬𝑹𝑺𝑬
- “Allah is pleased with them”
Has Allah always been pleased with them? Or have the actions of a portion of Sahaba gained hatred in the eyes of Allah?
- “Allah is pleased with them”
Has Allah always been pleased with them? Or have the actions of a portion of Sahaba gained hatred in the eyes of Allah?
The Sahaba saying what they don’t do acquired “great hatred in the sight of Allah” (61:3).
Doing something that acquires the hatred of Allah is quite the opposite of Allah’s pleasure.
Doing something that acquires the hatred of Allah is quite the opposite of Allah’s pleasure.
While it’s true that this verse was revealed before Surat al-Tawba.
It at least proves that the idea of Allah’s pleasure is not something the Sahaba always had.
It at least proves that the idea of Allah’s pleasure is not something the Sahaba always had.
And 9:39 proves it’s not something the Sahaba retained. Nor necessarily received.
In fact, in Surat al-Tawba (same surah as 9:100), Allah promises the Sahaba who do not go forth in battle with:
1. Painful punishment
2. Replace them with another people
3. Remind them that
In fact, in Surat al-Tawba (same surah as 9:100), Allah promises the Sahaba who do not go forth in battle with:
1. Painful punishment
2. Replace them with another people
3. Remind them that
They do not harm Allah at all.
If God decides to replace them - they have no special status.
If God decides to replace them - they have no special status.
If God’s Qadha (predestined decree) was that ALL Sahaba who go to heaven.
Then why would God promise these Sahaba a “painful punishment” if they do not go forth in battle? :)
Then why would God promise these Sahaba a “painful punishment” if they do not go forth in battle? :)
If 9:100 stipulates that God’s Qadha (predestined decree) is that ALL Sahaba go to heaven.
Then why would 9:106 stipulate that the one Sahaba whom stayed behind in battle that Allah will either:
1) Punish them
2) Forgive them
Then why would 9:106 stipulate that the one Sahaba whom stayed behind in battle that Allah will either:
1) Punish them
2) Forgive them
In short, I don’t believe that 9:100 gives the Sahaba any special status.
Nor stipulate that Allah is always pleased with them
Nor predestine them to all or most of them to go to heaven
Wa Allahu A’lam :)
Nor stipulate that Allah is always pleased with them
Nor predestine them to all or most of them to go to heaven
Wa Allahu A’lam :)
