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Template:Infobox Verse Verse of Ilḥāq al-Dhurriyya (Arabic: آية إلحاق الذرية; Verse of Joining the Offspring) is Verse 21 of Sura al-Tur, which refers to the joining of the children of believers to their fathers in Paradise. Exegetes differ on which children are meant; some believe the offspring are children of believers who died before reaching the age of religious obligation (taklīf). Others believe the offspring includes adult children who believed following their fathers.

In the view of some exegetes, fathers can also be joined to their children; however, there are disagreements regarding the joining of children to believing mothers.

In some narrations, it is stated that the phrase "those who believed" (الَّذِينَ آمَنُوا) refers to the Shi'a. Based on this, some considered this verse specific to the children of the Shi'a. Also, some exegetes consider the meaning of the joining of offspring to be the joining of Imam 'Ali (a), Lady Fāṭima al-Zahrāʾ (a), and the other Infallibles (a) to the Prophet of Islam (s) on the Day of Resurrection.

﴿وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ ۝21﴾

 [طور:21]

Introduction and Content

The twenty-first verse of Sura al-Tur, introduced by some as the Verse of Ilḥāq al-Dhurriyya,[1] concerns the joining of the children[2] of the people of Paradise to their fathers.[3] According to exegetes, the joining of children to fathers does not cause a reduction or withholding of the good deeds[4] and rewards of the fathers.[5] Of course, some believe that God does not decrease the reward of the children's deeds either;[6] just as some consider the verse to refer to both cases.[7]

In the view of some exegetes, fathers can also be joined to their children;[8] however, there are disagreements regarding the joining of children to believing mothers.[9]

Exegetes hold different views on which of the human offspring are covered by the Verse of Ilḥāq al-Dhurriyya.[10] Some exegetes consider it to include only adult children who believed following their fathers, even if they had some slips;[11] however, some believe this verse is for the children of believers who died before reaching religious obligation.[12] Some also suppose that the verse can include both groups.[13] Also, some consider the joining of children to be in the Resurrection[14] or in Paradise.[15] A narration has also been transmitted from the Messenger of God (s) that believers and their children will be in Paradise.[16]

A group of exegetes consider the final sentence of the verse, i.e., "Every person is held in pledge for what he earns" (كُلُّ امْرِئٍ بِما كَسَبَ رَهينٌ), to include only disbelievers who will be held in the Fire due to their deeds.[17] On the other hand, some have considered it specific to impious believers who are in punishment due to their sins.[18] Sometimes the meaning of the phrase is considered to be that the soul of every servant is in Divine pledge and can redeem itself with its good deeds, otherwise it will remain in bondage.[19] "Rahīn" (pledge) has also been interpreted as permanence; meaning everyone will be permanently in Paradise or the Fire due to their deeds.[20]

Relation to Ahl al-Bayt and Shi'a

In some narrations, "those who believed" is interpreted as the Prophet (s) and Imam 'Ali (a), and the "offspring" as the Imams (a) and their successors (awṣiyāʾ), all of whom share in authority (ḥujjiyya) and obedience.[21] In a number of hadiths, the "offspring" is introduced as Lady Fāṭima (a)[22] or Imam al-Husayn (a)[23] who join the Prophet of God (s). Just as it is narrated from Ibn 'Abbas that this verse is regarding the Prophet (s), Imam 'Ali (a), Lady Fāṭima (a), and Hasanayn (a).[24]

Some exegetes under the verse have referred to narrations from Imam al-Sadiq (a) that the meaning of faith in "those who believed" is the Shi'a who believed in the Prophet (s), Imam 'Ali (a), and their offspring.[25] Also, some hadiths consider the deceased children of the Shi'a to be under the upbringing of Lady Fāṭima (a)[26] or Prophet Ibrāhīm (a) and Sāra (a).[27] Of course, in some narrations, it is stated that the care of the deceased children of believers is the responsibility of Lady Fāṭima (a) as long as their parents and believing relatives are still alive.[28]

Some hadith scholars such as Majlisī have dedicated a chapter in Biḥār al-anwār to children upon whom the proof was not completed in the world, and on this occasion, he has referred to this verse and narrations related to children who died before religious obligation.[29]

In narrations quoted from the Prophet (s), Imam 'Ali (a), and Imam al-Baqir (a), the intercession of Lady Fāṭima (a) for the Shi'a and their children in the Resurrection is discussed, and this verse was also recited by the Infallible at the end of the narration.[30]

Notes

  1. ↑ ʿAskarī, "Imām ʿAlī (a) dar Qurʾān", p. 109.
  2. ↑ Ḥimyarī, Shams al-ʿulūm, vol. 4, p. 2226; Ibn al-Athīr, Al-Nihāya, vol. 2, p. 157; Ibn Manẓūr, Lisān al-ʿArab, vol. 4, p. 304.
  3. ↑ Zamakhsharī, Al-Kashshāf, vol. 4, p. 411.
  4. ↑ Abū ʿUbayda, Majāz al-Qurʾān, vol. 2, p. 232.
  5. ↑ Dīnawarī, Al-Wāḍiḥ, vol. 2, p. 349.
  6. ↑ Ṭabarī, Jāmiʿ al-bayān, vol. 27, p. 16; Ibn ʿArabī, Raḥma min al-Raḥmān, vol. 4, p. 203.
  7. ↑ Samarqandī, Baḥr al-ʿulūm, vol. 3, p. 353.
  8. ↑ Farrāʾ, Maʿānī l-Qurʾān, vol. 3, p. 92; Ibn Abī Zamanīn, Tafsīr Ibn Abī Zamanīn, p. 357.
  9. ↑ Ibn al-ʿArabī, Aḥkām al-Qurʾān, vol. 4, p. 1731.
  10. ↑ Ibn ʿAṭiyya, Al-Muḥarrar al-wajīz, vol. 5, p. 189.
  11. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 22, p. 429; Ṭabāṭabāʾī, Al-Mīzān, vol. 19, p. 12.
  12. ↑ Ibn Sulaymān, Tafsīr Muqātil b. Sulaymān, vol. 4, p. 145.
  13. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 9, p. 250; Ṭabarānī, Al-Tafsīr al-kabīr, vol. 6, p. 124.
  14. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 332.
  15. ↑ Ibn Abī Zamanīn, Tafsīr Ibn Abī Zamanīn, p.357.
  16. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 9, p. 251.
  17. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 9, p. 251; Baghawī, Tafsīr al-Baghawī, vol. 4, p. 293.
  18. ↑ Mahāʾimī, Tabṣīr al-Raḥmān, vol. 2, p. 301.
  19. ↑ Ṭabarsī, Tafsīr jawāmiʿ al-jāmiʿ, vol. 4, p. 189; Niẓām al-Aʿraj, Tafsīr gharāʾib al-Qurʾān, vol. 6, p. 194.
  20. ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, vol. 28, p. 210.
  21. ↑ Kulaynī, Al-Kāfī, vol. 1, p. 275.
  22. ↑ Astarābādī, Taʾwīl al-āyāt, pp. 598-599.
  23. ↑ Ṭūsī, Al-Amālī, p. 317.
  24. ↑ Astarābādī, Taʾwīl al-āyāt, p. 599.
  25. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 332.
  26. ↑ Baḥrānī, Al-Burhān, vol. 5, p. 178.
  27. ↑ Huwayzī, Nūr al-thaqalayn, vol. 5, p. 140; Fayḍ Kāshānī, Al-Tafsīr al-ṣāfī, vol. 5, p. 79.
  28. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 3, p. 490; Ṣadūq, Al-Tawḥīd, p. 394.
  29. ↑ Majlisī, Biḥār al-anwār, vol. 5, pp. 288-297.
  30. ↑ Furāt al-Kūfī, Tafsīr Furāt al-Kūfī, pp. 443-447.

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