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Dhawi l-Qurba: Difference between revisions
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==Dhu l-Qurba in the Qur'an== | ==Dhu l-Qurba in the Qur'an== | ||
The word, "al-qurbā", is used in 11 verses of the [[Qur'an]] to refer to close relatives and kin. It is sometimes used with "dhī" ({{ia|ذی}}) or "dhawi" ({{ia|ذوي}}) before it, and sometimes with "uli" ({{ia|أولی}}) before it, and just in one case it is used without any associated words: "… al-mawadda fi l-qurba" (love for the relatives). Thus, a word such as "ahl" ({{ia|أهل}}), "dhi", "dhawi", and the like should be elliptical before "al-qurba" in this verse. It seems that in most of these verses, the word refers to the relatives of every Muslim, | The word, "al-qurbā", is used in 11 verses of the [[Qur'an]] to refer to close relatives and kin. It is sometimes used with "dhī" ({{ia|ذی}}) or "dhawi" ({{ia|ذوي}}) before it, and sometimes with "uli" ({{ia|أولی}}) before it, and just in one case it is used without any associated words: "… al-mawadda fi l-qurba" (love for the relatives). Thus, a word such as "ahl" ({{ia|أهل}}), "dhi", "dhawi", and the like should be elliptical before "al-qurba" in this verse. It seems that in most of these verses, the word refers to the relatives of every Muslim. Still, according to [[exegeses]] of the Qur'an and [[hadiths]] from the Prophet (s) and [[Ahl al-Bayt (a)]], there are 4 verses in which "Dhawi l-Qurba" refers to the household of the Prophet (s): | ||
* '''The [[Verse of Mawadda]]''': "Say: I do not ask of you any reward for it but love for my near relatives (al-qurba); and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful."<ref>Qurʾān, 42:23 .</ref> | * '''The [[Verse of Mawadda]]''': "Say: I do not ask of you any reward for it but love for my near relatives (al-qurba); and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful."<ref>Qurʾān, 42:23 .</ref> | ||
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* '''The [[Verse of Khums]]''': "And know that whatever thing you gain, a fifth of it is for Allah and for the Messenger and for the near of kin (Dhawi l-Qurba) and the orphans and the needy and the wayfarer."<ref>Qurʾān, 8:41 .</ref> | * '''The [[Verse of Khums]]''': "And know that whatever thing you gain, a fifth of it is for Allah and for the Messenger and for the near of kin (Dhawi l-Qurba) and the orphans and the needy and the wayfarer."<ref>Qurʾān, 8:41 .</ref> | ||
* '''The [[Verse of Fay']]''': "What Allah has bestowed on His Messenger from the people of the townships, belongs to Allah, to His Messenger and | * '''The [[Verse of Fay']]''': "What Allah has bestowed on His Messenger from the people of the townships, belongs to Allah, to His Messenger and kindred (Dhawi l-Qurba) and orphans, the needy and the wayfarer; so that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger assigns to you, and deny yourselves that which he withholds from you."<ref>Qurʾān, 59:7 .</ref> | ||
* "Then give to the near of kin (Dhi l-Qurba), his due."<ref>Qurʾān, 30:38 .</ref> | * "Then give to the near of kin (Dhi l-Qurba), his due."<ref>Qurʾān, 30:38 .</ref> | ||
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There are different views about the instances of "Dhawi l-Qurba" especially in the Verse of Mawadda. | There are different views about the instances of "Dhawi l-Qurba" especially in the Verse of Mawadda. | ||
* Relatives by marriage, that is, polytheists of the Quraysh: the majority of [[Sunni]] exegetes have appealed to some hadiths and interpreted "dhi al-qurba" as referring to [[polytheists]] of the [[Quraysh]] who were relatives of the Prophet (s) by marriage. Thus, the verse should mean that the reward for the Prophet's (s) mission was the love for Quraysh polytheists. This interpretation is propounded by al-Tabari, Ibn Kathir, and al-Alusi. They support the interpretation with the fact that the [[Sura]] in which this verse occurs was [[Makki]]. They have ignored other hadiths from the Prophet (s) in which "dhi l-qurba" is interpreted | * Relatives by marriage, that is, polytheists of the Quraysh: the majority of [[Sunni]] exegetes have appealed to some hadiths and interpreted "dhi al-qurba" as referring to [[polytheists]] of the [[Quraysh]] who were relatives of the Prophet (s) by marriage. Thus, the verse should mean that the reward for the Prophet's (s) mission was the love for Quraysh polytheists. This interpretation is propounded by al-Tabari, Ibn Kathir, and al-Alusi. They support the interpretation with the fact that the [[Sura]] in which this verse occurs was [[Makki]]. They have ignored other hadiths from the Prophet (s) in which "dhi l-qurba" is interpreted differently because they take them to be unreliable.<ref>Ibn Kathīr, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 4, p. 56.</ref> | ||
* Relatives by marriage in Medina (and Ansar): some exegetes of the Qur'an believe that [[Ansar]] brought a lot of money and property for the Prophet (s), because they were his relatives through [[Salma bt. Zayd al-Najjar]] ([['Abd al-Muttalib]]'s mother) and [[Amina bt. Wahab]]. Thus, the verse was revealed that the Prophet (s) did not ask for any rewards except the love for the relatives. | * Relatives by marriage in Medina (and Ansar): some exegetes of the Qur'an believe that [[Ansar]] brought a lot of money and property for the Prophet (s), because they were his relatives through [[Salma bt. Zayd al-Najjar]] ([['Abd al-Muttalib]]'s mother) and [[Amina bt. Wahab]]. Thus, the verse was revealed that the Prophet (s) did not ask for any rewards except the love for the relatives. | ||
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* Silat al-rahim (family ties): according to other exegetes, "the love for the near relatives" is addressed to the Quraysh or all people, and it means: I do not ask of you for any reward except your love for your own relatives (which is [[silat al-rahim]] or family ties). | * Silat al-rahim (family ties): according to other exegetes, "the love for the near relatives" is addressed to the Quraysh or all people, and it means: I do not ask of you for any reward except your love for your own relatives (which is [[silat al-rahim]] or family ties). | ||
* Closeness to God: according to others, "qurba" here means closeness to God, and "al-mawadda fi l-qurba" means closeness to God by obeying Him. Thus, the verse means: I do not ask for any reward except your love for God by being close to Him.<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 25, p. 30-32.</ref> Shi'a exegetes have responded to | * Closeness to God: according to others, "qurba" here means closeness to God, and "al-mawadda fi l-qurba" means closeness to God by obeying Him. Thus, the verse means: I do not ask for any reward except your love for God by being close to Him.<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 25, p. 30-32.</ref> Shi'a exegetes have responded to and rejected the above four possible interpretations. | ||
* Ahl al-Bayt (a): according to the majority of Shi'a scholars which is close to consensus, "dhi l-qurba" in the Verse of Mawadda refers to [[Infallible Imams (a)]],<ref>Qummī, ''Jāmiʿ al-khilāf wa l-wifāq'', p. 234; Najafī, ''Jawāhir al-kalām'', vol. 16, p. 86-87.</ref> and according to others, it also includes [[Fatima (a)]].<ref>Khoei, ''Mustanad al-ʿUrwa'', vol. 3, p. 307-308.</ref> However, there are many Sunni exegetes and scholars of hadiths who, in spite the efforts by other Sunni scholars to interpret "dhi l-qurba" as referring to Quraysh polytheists, have appealed to some hadiths to interpret it as referring to [[Ahl al-Bayt]] and close relatives of the Prophet (s), especially [['Ali b. Abi Talib (a)]], [[Fatima (a)]], their children, and so on. Such scholars include [[Ahmad b. Hanbal]]<ref>Aḥmad b. Ḥanbal, ''Faḍāʾil al-ṣaḥāba'', vol. 2, p. 833.</ref>, [[al-Bukhari]]<ref>Bukhārī, ''Ṣaḥīḥ al-Bukhārī'', vol. 6, p. 129.</ref>, [[Muhammad b. Jarir al-Tabari|al-Tabari]]<ref>Ṭabarī, ''Tafsīr al-Ṭabarī'', vol. 25, p. 14-15.</ref>, al-Hakim al-Nishaburi,<ref>Ḥākim al-Nayshābūrī, ''Mustadrak ʿala l-ṣaḥīḥayn'', vol. 3, p. 172.</ref> al-Zamakhshari,<ref>Zamakhsharī, ''Tafsīr al-kashshāf'', vol. 3, p. 402.</ref> [[al-Shafi'i]],<ref>Shāfiʿī, ''Maṭālib al-suʿūl'', p. 40.</ref> Ibn Sabbagh al-Maliki,<ref>Ibn Ṣabbāgh al-mālikī, ''al-Fuṣūl al-muhimma'', p. 11-12.</ref> al-Hafiz al-Kunji,<ref>Kunjī, ''Kifāyat al-ṭālib'', p. 313.</ref> Ibn Hajar al-Haytami,<ref>Ibn Ḥajar al-Haytamī, ''al-Ṣawāʿiq al-muḥriqa'', p. 200-201.</ref> Shablanji,<ref>Shablanjī, ''Nūr al-abṣār'', p. 227.</ref> [[al-Suyuti]],<ref>Suyūṭī, ''al-Durr al-manthūr'', vol. 6, p. 7.</ref> [[Muhyi l-Din al-'Arabi]],<ref>Ibn ʿArabī, ''Tafsīr Ibn ʿArabī'', vol. 2, p. 231.</ref> Ibn Kathir,<ref>Ibn Kathīr, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 4, p. 101-103.</ref> and al-Qurtubi<ref>Qurṭubī, ''al-Jāmiʿ li-aḥkām al-Qurʾān'', vol. 16, p. 22.</ref>. For example, in his interpretation of the verse, "Then give to the near of kin his due", al-Alusi says: "it refers to Fatima."<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 13, p. 31.</ref> And al-Zamakhshari says in his ''al-Kashshaf'': "when the verse was revealed, the Prophet (s) was asked about his relatives the love for whom was obligatory for people. He said: 'Ali, Fatima, and their two sons".<ref>Zamakhsharī, ''Tafsīr al-kashshāf'', vol. 3, p. 468.</ref> [[Al-Fakhr al-Razi]] takes "dhi l-qurba" to refer to the household of the Prophet (s) and says: "the household of Muhammad (s) are those whose affair goes back to that of Muhammad (s). He who has a better, more perfect, and firmer relation with the Prophet (s) counts as his household. And undoubtedly, Fatima, 'Ali, [[Imam al-Hasan (a)|al-Hasan]], [[Imam al-Husayn (a)|al-Husayn]] have the firmest relation with the Prophet (s). This is an obvious fact which comes from [[mutawatir]] hadiths."<ref>Fakhr al-Rāzī, ''al-Tafsīr al-kabīr'', vol. 27, p. 595.</ref> | * Ahl al-Bayt (a): according to the majority of Shi'a scholars which is close to consensus, "dhi l-qurba" in the Verse of Mawadda refers to [[Infallible Imams (a)]],<ref>Qummī, ''Jāmiʿ al-khilāf wa l-wifāq'', p. 234; Najafī, ''Jawāhir al-kalām'', vol. 16, p. 86-87.</ref> and according to others, it also includes [[Fatima (a)]].<ref>Khoei, ''Mustanad al-ʿUrwa'', vol. 3, p. 307-308.</ref> However, there are many Sunni exegetes and scholars of hadiths who, in spite the efforts by other Sunni scholars to interpret "dhi l-qurba" as referring to Quraysh polytheists, have appealed to some hadiths to interpret it as referring to [[Ahl al-Bayt]] and close relatives of the Prophet (s), especially [['Ali b. Abi Talib (a)]], [[Fatima (a)]], their children, and so on. Such scholars include [[Ahmad b. Hanbal]]<ref>Aḥmad b. Ḥanbal, ''Faḍāʾil al-ṣaḥāba'', vol. 2, p. 833.</ref>, [[al-Bukhari]]<ref>Bukhārī, ''Ṣaḥīḥ al-Bukhārī'', vol. 6, p. 129.</ref>, [[Muhammad b. Jarir al-Tabari|al-Tabari]]<ref>Ṭabarī, ''Tafsīr al-Ṭabarī'', vol. 25, p. 14-15.</ref>, al-Hakim al-Nishaburi,<ref>Ḥākim al-Nayshābūrī, ''Mustadrak ʿala l-ṣaḥīḥayn'', vol. 3, p. 172.</ref> al-Zamakhshari,<ref>Zamakhsharī, ''Tafsīr al-kashshāf'', vol. 3, p. 402.</ref> [[al-Shafi'i]],<ref>Shāfiʿī, ''Maṭālib al-suʿūl'', p. 40.</ref> Ibn Sabbagh al-Maliki,<ref>Ibn Ṣabbāgh al-mālikī, ''al-Fuṣūl al-muhimma'', p. 11-12.</ref> al-Hafiz al-Kunji,<ref>Kunjī, ''Kifāyat al-ṭālib'', p. 313.</ref> Ibn Hajar al-Haytami,<ref>Ibn Ḥajar al-Haytamī, ''al-Ṣawāʿiq al-muḥriqa'', p. 200-201.</ref> Shablanji,<ref>Shablanjī, ''Nūr al-abṣār'', p. 227.</ref> [[al-Suyuti]],<ref>Suyūṭī, ''al-Durr al-manthūr'', vol. 6, p. 7.</ref> [[Muhyi l-Din al-'Arabi]],<ref>Ibn ʿArabī, ''Tafsīr Ibn ʿArabī'', vol. 2, p. 231.</ref> Ibn Kathir,<ref>Ibn Kathīr, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 4, p. 101-103.</ref> and al-Qurtubi<ref>Qurṭubī, ''al-Jāmiʿ li-aḥkām al-Qurʾān'', vol. 16, p. 22.</ref>. For example, in his interpretation of the verse, "Then give to the near of kin his due", al-Alusi says: "it refers to Fatima."<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 13, p. 31.</ref> And al-Zamakhshari says in his ''al-Kashshaf'': "when the verse was revealed, the Prophet (s) was asked about his relatives the love for whom was obligatory for people. He said: 'Ali, Fatima, and their two sons".<ref>Zamakhsharī, ''Tafsīr al-kashshāf'', vol. 3, p. 468.</ref> [[Al-Fakhr al-Razi]] takes "dhi l-qurba" to refer to the household of the Prophet (s) and says: "the household of Muhammad (s) are those whose affair goes back to that of Muhammad (s). He who has a better, more perfect, and firmer relation with the Prophet (s) counts as his household. And undoubtedly, Fatima, 'Ali, [[Imam al-Hasan (a)|al-Hasan]], [[Imam al-Husayn (a)|al-Husayn]] have the firmest relation with the Prophet (s). This is an obvious fact which comes from [[mutawatir]] hadiths."<ref>Fakhr al-Rāzī, ''al-Tafsīr al-kabīr'', vol. 27, p. 595.</ref> | ||