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Brother @TheAynGhayn asked me to clarify the Shi’i perspective on the following verses.
I will do so in this thread In Sha’ Allah.
[Thread]
![Brother @TheAynGhayn asked me to clarify the Shi’i perspective on the following verses. I will do so in this thread In Sha’ Allah. [Thread]](https://pbs.twimg.com/media/EbagMXkXYAE989F.jpg "Brother @TheAynGhayn asked me to clarify the Shi’i perspective on the following verses. I will do so in this thread In Sha’ Allah. [Thread]")
![Brother @TheAynGhayn asked me to clarify the Shi’i perspective on the following verses. I will do so in this thread In Sha’ Allah. [Thread]](https://pbs.twimg.com/media/EbagMXqXYAIm-vi.jpg "Brother @TheAynGhayn asked me to clarify the Shi’i perspective on the following verses. I will do so in this thread In Sha’ Allah. [Thread]")
I will do so in this thread In Sha’ Allah.
[Thread]
1) We will begin by discussing 48:29.
From a linguistic point of view I believe this verse is encouraging the Sahaba to be harsh against disbelievers, merciful among themselves, bowing in prostration, etc.
Grammatically, I explain how this make sense in the following thread:
From a linguistic point of view I believe this verse is encouraging the Sahaba to be harsh against disbelievers, merciful among themselves, bowing in prostration, etc.
Grammatically, I explain how this make sense in the following thread:
Look at the thread from the beginning:
https://twitter.com/andaluso24/status/1272828146203521025?s=21 https://twitter.com/andaluso24/status/1272828146203521025
https://twitter.com/andaluso24/status/1272828146203521025?s=21 https://twitter.com/andaluso24/status/1272828146203521025
Because I’ve explained the grammatical aspect, I will focus chiefly on analyzing the matn (content) of 48:29 now.
#1 “Forceful against the disbelievers”
- Were the Sahaba actually forceful against the disbelievers?
#1 “Forceful against the disbelievers”
- Were the Sahaba actually forceful against the disbelievers?
If so, why would God continuously keep instructing them not to ally with the kuffar? (4:144, 5:51, and numerous other verses).
It is NOT as a mere precaution.
Rather, in 60:1, God is telling the Sahaba (addressed as ‘O you who have believed’, a kind of epithet akin to
It is NOT as a mere precaution.
Rather, in 60:1, God is telling the Sahaba (addressed as ‘O you who have believed’, a kind of epithet akin to
Akin to nationality, not genuine belief but that’s another discussion).
Anyway, God is EXPLICITLY telling the Sahaba that they are “confiding to them [the kuffar] affection”.
This is why the beginning of the verse says, “Do not take my enemies and your enemies allies”.
![Akin to nationality, not genuine belief but that’s another discussion). Anyway, God is EXPLICITLY telling the Sahaba that they are “confiding to them [the kuffar] affection”. This is why the beginning of the verse says, “Do not take my enemies and your enemies allies”.](https://pbs.twimg.com/media/EbaigRsXQAI77Bb.jpg "Akin to nationality, not genuine belief but that’s another discussion). Anyway, God is EXPLICITLY telling the Sahaba that they are “confiding to them [the kuffar] affection”. This is why the beginning of the verse says, “Do not take my enemies and your enemies allies”.")
Anyway, God is EXPLICITLY telling the Sahaba that they are “confiding to them [the kuffar] affection”.
This is why the beginning of the verse says, “Do not take my enemies and your enemies allies”.
This affection and allying with the kuffar that plagued the Sahaba.
In 58:22, God says this is only something characteristic of people with LACK OF BELIEF. Meaning, kuffar.
Only the kuffar have affection towards the kuffar. The Sahaba, by having this affection towards
In 58:22, God says this is only something characteristic of people with LACK OF BELIEF. Meaning, kuffar.
Only the kuffar have affection towards the kuffar. The Sahaba, by having this affection towards
Towards the kuffar and allying with them, makes them kuffar as well.
As 5:51 clarifies.
As 5:51 clarifies.
Thus, ‘forceful against the disbelievers’ is NOT a mere description of the Sahaba.
Rather, it’s a statement seeking to either encourage the Sahaba to adopt this trait.
Or referring to a portion of the Sahaba, the genuine believers among them who have no affection towards kuffar
Rather, it’s a statement seeking to either encourage the Sahaba to adopt this trait.
Or referring to a portion of the Sahaba, the genuine believers among them who have no affection towards kuffar
How this makes sense grammatically from the Quran, I’ve already explained in my thread that I linked
- “Merciful among themselves”
Were the Sahaba actually merciful among themselves?
Al-Qurtubi interprets 47:38 as God ordering the Sahaba to spend in his cause, a but a portion of them withheld from spending - out of greed.
Were the Sahaba actually merciful among themselves?
Al-Qurtubi interprets 47:38 as God ordering the Sahaba to spend in his cause, a but a portion of them withheld from spending - out of greed.
This is why in 59:9, Allah encourages the Sahaba (in the same linguistic style as 9:100 & 48:29) to not be greedy towards spending for his sake (which includes spending on the poor of Muhajireen as 2:273 stipulates).
- “You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration.”
Does this refer to all the Sahaba?
![- “You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration.”Does this refer to all the Sahaba?](https://pbs.twimg.com/media/EbanAocXgAATBaV.jpg "- “You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration.”Does this refer to all the Sahaba?")
Does this refer to all the Sahaba?
Definitely not.
Because as Allah clarifies:
“Among you are some who desire this world, and among you are some who desire the Hereafter.” (3:152)
Some Sahaba desired dunya, while others desired akhira. They are not equal in devotion & commitment towards Allah.
Because as Allah clarifies:
“Among you are some who desire this world, and among you are some who desire the Hereafter.” (3:152)
Some Sahaba desired dunya, while others desired akhira. They are not equal in devotion & commitment towards Allah.
2) Regarding 9:100, I’ve stated my thoughts in the following thread:
https://twitter.com/andaluso24/status/1272838247287152641?s=21 https://twitter.com/andaluso24/status/1272838247287152641
https://twitter.com/andaluso24/status/1272838247287152641?s=21 https://twitter.com/andaluso24/status/1272838247287152641
3) For one, 59:8 refers particularly to the “poor Muhajireen”, so not all Muhajireen.
Two, it describes as “truthful” those among the poor Muhajireen who “who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah”
![3) For one, 59:8 refers particularly to the “poor Muhajireen”, so not all Muhajireen.Two, it describes as “truthful” those among the poor Muhajireen who “who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah”](https://pbs.twimg.com/media/Ebaov0uXgAAg0ps.jpg "3) For one, 59:8 refers particularly to the “poor Muhajireen”, so not all Muhajireen.Two, it describes as “truthful” those among the poor Muhajireen who “who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah”")
Two, it describes as “truthful” those among the poor Muhajireen who “who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah”
In this sahih hadith, Umar ibn al-Khattab distinguishes between the emigrants who migrated seeking dunya and those who migrated seeking Akhira.
So - not all Muhajireen migrated seeking bounty from Allah & his approval & supporting Allah and his Messenger.
But a portion did
So - not all Muhajireen migrated seeking bounty from Allah & his approval & supporting Allah and his Messenger.
But a portion did
Now, for the next set of questions.
4) Will address this from two angles:
Forst, from a Sunni POV, believing this verse refers to the Muhajireen & Ansar being the ‘genuine believers’ أولئك هم المؤمنون حقا is problematic.
Forst, from a Sunni POV, believing this verse refers to the Muhajireen & Ansar being the ‘genuine believers’ أولئك هم المؤمنون حقا is problematic.
Because the verse after, 8:75, describes those who migrated after the initial migration as also being “of you” (meaning, they are Muslims as well).
So from a Sunni perspective, does this mean the non-Muhajireen & Ansar are not believers?
So from a Sunni perspective, does this mean the non-Muhajireen & Ansar are not believers?
Second, go the verses immediately above. 8:72 & 8:73.
8:72 - God clarifies that true (condoned) form of alliance is one between Muhajireen & Ansar
8:73 - Allah mentions that only disbelievers are allies of one another, a Muslim does not ally with disbelievers
8:72 - God clarifies that true (condoned) form of alliance is one between Muhajireen & Ansar
8:73 - Allah mentions that only disbelievers are allies of one another, a Muslim does not ally with disbelievers
Al-Qurtubi’s tafsir mentions the same thing
As I clarified earlier, the Sahaba allying with the kuffar put them on the verges of lack of imaan / disbelief.
https://twitter.com/andaluso24/status/1276386870088343553?s=21 https://twitter.com/andaluso24/status/1276386870088343553
https://twitter.com/andaluso24/status/1276386870088343553?s=21 https://twitter.com/andaluso24/status/1276386870088343553
Thus, 8:74 is only referring to those who are “truly believers” among the Muhajireen & Ansar.
And a trait of that true / genuine belief is not allying with the kuffar, which a portion of them did.
And a trait of that true / genuine belief is not allying with the kuffar, which a portion of them did.
5) verse 48:18
This verse is often cited by our Sunni brothers without contextualization, and without looking at the full scope of the verse.
I will give our Sunni brothers benefit of the doubt, and assume 48:18 which refers to Bay’at al-Ridwan refers to ALL the Muhajireen & Ansar.
If so, does this mean God would always be pleased with them?
Because in 48:10, he does cite the possibility of
https://twitter.com/andaluso24/status/1251075964596936704?s=21 https://twitter.com/Andaluso24/status/1251075964596936704
If so, does this mean God would always be pleased with them?
Because in 48:10, he does cite the possibility of
https://twitter.com/andaluso24/status/1251075964596936704?s=21 https://twitter.com/Andaluso24/status/1251075964596936704
Possibility of the Sahaba at Radwan breaking their pledge to the Prophet.
From a Shi’i perspective, the bulk of Muhajireen & Ansar broke their pledge to the Prophet by not following Ali - his appointed successor at Ghadir (from a Shi’i POV)
From a Shi’i perspective, the bulk of Muhajireen & Ansar broke their pledge to the Prophet by not following Ali - his appointed successor at Ghadir (from a Shi’i POV)
So from a Shi’i lens, 48:18 cannot possibly mean that Allah is pleased with all the Sahaba even after they disbanded from Ali.
Anyway, I’m a bit lazy to continue haha.
And my view of #6 (regarding the Prophet sinning) is not necessarily the Shi’i perspective - so I will leave what I think about 9:117 at a thread for another time inshallah.
And my view of #6 (regarding the Prophet sinning) is not necessarily the Shi’i perspective - so I will leave what I think about 9:117 at a thread for another time inshallah.
Anyway @TheAynGhayn, I hope this helps.
If you have any questions or comments, please don’t hesitate to let me know :)
If you have any questions or comments, please don’t hesitate to let me know :)
