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Hadith Qurb al-Nawafil: Difference between revisions
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The Hadith of Qurb al-Nawafil is a [[Qudsi hadith]] addressed by [[God]] to the Prophet (s) in the night of [[Mi'raj]]. The hadith is indeed an answer to a question asked by the Prophet (s) about the place of the [[believer]] before God. The hadith came to be known as "Qurb al-Nawafil" (nearness to God via supererogatory worships) because its last part suggests that if a believer does supererogatory worships, then he will obtain a particular sort of nearness to God. Inspired by this part and in reference thereto, Muslim mystics have used the term, "qurb al-nawafil". "Nafawil" is a plural form of "nafila," which refers to extra, endowed, or additional things or actions. | The Hadith of Qurb al-Nawafil is a [[Qudsi hadith]] addressed by [[God]] to the Prophet (s) in the night of [[Mi'raj]]. The hadith is indeed an answer to a question asked by the Prophet (s) about the place of the [[believer]] before God.<ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 352.</ref> The hadith came to be known as "Qurb al-Nawafil" (nearness to God via supererogatory worships) because its last part suggests that if a believer does supererogatory worships, then he will obtain a particular sort of nearness to God. Inspired by this part and in reference thereto, Muslim mystics have used the term, "qurb al-nawafil".<ref>Muzaffarī, ''Qurb-i nawāfil wa farāʾid wa taṭbīq-i ānhā bar maqāmāt-i Irfāni'', p. 7.</ref> "Nafawil" is a plural form of "nafila," which refers to extra,<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 13, p. 175.</ref> endowed, or additional things or actions.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 13, p. 454.</ref> | ||
==Content== | ==Content== | ||
According to the Hadith of Qurb al-Nawafil, any insult to a friend of God's is tantamount to fighting with God. God talks about hasting to help His friend more than anything. "I never doubt anything as much as I doubt about the death of a believer. For he hates to die, and I hate to make him sad." Moreover, according to this hadith, some believers are corrected only by poverty, and others are corrected only by wealth, and both groups would be destroyed otherwise. | According to the Hadith of Qurb al-Nawafil, any insult to a friend of God's is tantamount to fighting with God. God talks about hasting to help His friend more than anything. "I never doubt anything as much as I doubt about the death of a believer. For he hates to die, and I hate to make him sad." Moreover, according to this hadith, some believers are corrected only by poverty, and others are corrected only by wealth, and both groups would be destroyed otherwise. | ||
According to the Hadith of Qurb al-Nawafil, the most favored act by God is to do [[obligatory]] worships, which is a means of obtaining nearness to God. Nawafil or [[supererogatory]] worships are also means of obtaining nearness to God. The hadith says, "if one seeks nearness to Me via a supererogatory worship, I will love him and I will become his ears, his eyes, his tongue, and his hand by means of which he can hear and see, and if he calls to me, I will answer him and fulfill his wishes." | According to the Hadith of Qurb al-Nawafil, the most favored act by God is to do [[obligatory]] worships, which is a means of obtaining nearness to God. Nawafil or [[supererogatory]] worships are also means of obtaining nearness to God. The hadith says, "if one seeks nearness to Me via a supererogatory worship, I will love him and I will become his ears, his eyes, his tongue, and his hand by means of which he can hear and see, and if he calls to me, I will answer him and fulfill his wishes."<ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 352.</ref> | ||
==Interpretation== | ==Interpretation== | ||
===Mystical View=== | ===Mystical View=== | ||
Muslim mystics have cited the hadith as evidence in their mystical discussions. [[Ibn al-'Arabi]] takes words in the Hadith of Qurb al-Nawafil literally, citing it as evidence for the theory of the [[Unity of Existence]]. In his view, the fact that God becomes a believer's eyes and ears amounts to the human annihilation in God's attributes. | Muslim mystics have cited the hadith as evidence in their mystical discussions.<ref>Ādharakhshī, ''Jaygāh-i ḥadīth Qurb-i Nawāfil dar manābiʿ-i farīqayn wa barrasī taṭbīqī-yi rūykard-i ʿurafā wa muḥaddithān nisbat bi ān'', p. 18.</ref> [[Ibn al-'Arabi]] takes words in the Hadith of Qurb al-Nawafil literally, citing it as evidence for the theory of the [[Unity of Existence]].<ref>Muḥyi al-Dīn al-ʿArabī, ''al-Futūḥāt al-makkiyya'', vol. 2, p. 322-323; Ibn Turka, ''Sharḥ fuṣūṣ al-ḥikam'', vol. 1, p. 319.</ref> In his view, the fact that God becomes a believer's eyes and ears amounts to the human annihilation in God's attributes.<ref>Qayṣarī, ''Sharḥ fuṣūṣ al-ḥikam'', p. 350-351.</ref> | ||
[[Sayyid Haydar Amuli]] takes the hadith as evidence for "annihilation in Allah" and the unity of the lover and the beloved. In the view of mystics, the mystical journey is done in two phases: nearness to God via obligatory worships (qurb al-fara'id) and [[nearness to God]] via supererogatory worships (qurb al-nawafil). [[Imam Khomeini]] interprets qurb al-nawafi as annihilation in acts, attributes, and the essence of God, taking "qurb al-fara'id" to refer to survival after annihilation (al-baqa' ba'd al-fana'). | [[Sayyid Haydar Amuli]] takes the hadith as evidence for "annihilation in Allah" and the unity of the lover and the beloved.<ref>Āmulī, ''al-Muqaddimāt min kitāb naṣṣ al-nuṣūṣ'', p. 269.</ref> In the view of mystics, the mystical journey is done in two phases: nearness to God via obligatory worships (qurb al-fara'id) and [[nearness to God]] via supererogatory worships (qurb al-nawafil). [[Imam Khomeini]] interprets qurb al-nawafi as annihilation in acts, attributes, and the essence of God, taking "qurb al-fara'id" to refer to survival after annihilation (al-baqa' ba'd al-fana').<ref>Muzaffarī, ''Qurb-i nawāfil wa farāʾid wa taṭbīq-i ānhā bar maqāmāt-i Irfāni'', p. 11.</ref> | ||
Some mystics take the phase of qurb al-fara'id to be higher than that of qurb al-nawafil. In their view, qurb al-fara'id culminates in annihilation in God's essence, whereas qurb al-nawafil results in annihilation in His attributes. Moreover, at the stage of qurb al-fara'id, the human being ascends to God, whereas at the stage of qurb al-nawafil, God descends to the human being. | Some mystics take the phase of qurb al-fara'id to be higher than that of qurb al-nawafil. In their view, qurb al-fara'id culminates in annihilation in God's essence, whereas qurb al-nawafil results in annihilation in His attributes. Moreover, at the stage of qurb al-fara'id, the human being ascends to God, whereas at the stage of qurb al-nawafil, God descends to the human being.<ref>Ṣamadī Āmulī, ''Sharḥ daftar-i dil-i ʿAllāma Ḥasanzāda Āmulī'', vol. 1, p. 345-348.</ref> | ||
===View of Jurists and Muhaddiths=== | ===View of Jurists and Muhaddiths=== | ||
Some Muslim [[jurist]]s and scholars of hadiths (or muhaddiths) take words in this hadith metaphorically or figuratively, maintaining that they should be interpreted in ways that do not come down to the Unity of Existence, immanence, and annihilation. They have offered a variety of interpretations for the hadith. For example, [[al-Shaykh al-Hurr al-'Amili]] mentions the following as plausible interpretations of the hadith: | Some Muslim [[jurist]]s and scholars of hadiths (or muhaddiths) take words in this hadith metaphorically or figuratively, maintaining that they should be interpreted in ways that do not come down to the Unity of Existence, immanence, and annihilation.<ref>Muwaḥḥidī, ''Nardibān-i ʿUrūj; guzarī bar ḥadīth Qurb-i Nawāfil'', p. 174-177; Ghazālī, ''Iḥyāʾ ʿulūm'', vol. 14, p. 61-62.</ref> They have offered a variety of interpretations for the hadith.<ref>Majlisī, ''Biḥār al-anwār'', vol. 84, p. 31-32; Majlisī, ''Mirʾāt al-ʿuqūl'', vol. 10, p. 390-393; Hurr al-ʿĀmilī, ''al-Fawāʾid al-Ṭūsiyya'', p. 81-82.</ref> For example, [[al-Shaykh al-Hurr al-'Amili]] mentions the following as plausible interpretations of the hadith: | ||
*God's help to the [[believer]] so that he does things only for the satisfaction of God | * God's help to the [[believer]] so that he does things only for the satisfaction of God | ||
*God's help to the believer, just as his body parts help him | * God's help to the believer, just as his body parts help him | ||
*God being cherished to the believer, just like his own body parts | * God being cherished to the believer, just like his own body parts | ||
*The believer's trust only in God | * The believer's trust only in God | ||
*God's closeness to the believer | * God's closeness to the believer<ref>Hurr al-ʿĀmilī, ''al-Fawāʾid al-Ṭūsiyya'', p. 81-82.</ref> | ||
==Chains of Transmitters== | ==Chains of Transmitters== | ||
The Hadith of Qurb al-Nawafil is cited in [[Shiite]] and [[Sunni]] sources with slight differences. In Shiite sources, the hadith is transmitted by [[Aban b. Taghlib]] from [[Imam al-Baqir (a)]] and by [[Hammad b. Bashir]] from [[Imam al-Sadiq (a)]], and both of these Imams have transmitted it from the [[Prophet (s)]]. | The Hadith of Qurb al-Nawafil is cited in [[Shiite]] and [[Sunni]] sources with slight differences. In Shiite sources, the hadith is transmitted by [[Aban b. Taghlib]] from [[Imam al-Baqir (a)]] and by [[Hammad b. Bashir]] from [[Imam al-Sadiq (a)]], and both of these Imams have transmitted it from the [[Prophet (s)]].<ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 352.</ref> | ||
In Sunni sources, the hadith is transmitted by people such as [['A'isha]], [[Maymuna]], and [[Abu Hurayra]] from the Prophet (s). The hadith is transmitted through different chains of transmitters, some of which are deemed [[Sahih (Hadith)|authentic]] and some are deemed unreliable. | In Sunni sources, the hadith is transmitted by people such as [['A'isha]],<ref>Ṭabarānī, ''al-Muʿjam al-awsaṭ'', vol. 9, p. 139.</ref> [[Maymuna]],<ref>Abū Yaʿlī al-Mawsilī, ''Musnad Abi Yaʿlī'', vol. 12, p. 520.</ref> and [[Abu Hurayra]]<ref>Bukhārī, ''Ṣaḥīḥ al-Bukhārī'', vol. 7, p. 190.</ref> from the Prophet (s). The hadith is transmitted through different chains of transmitters, some of which are deemed [[Sahih (Hadith)|authentic]] and some are deemed unreliable.<ref>Ādharakhshī, ''Jaygāh-i ḥadīth Qurb-i Nawāfil dar manābiʿ-i farīqayn wa barrasī taṭbīqī-yi rūykard-i ʿurafā wa muḥaddithān nisbat bi ān'', p. 18.</ref> | ||
==Notes== | |||
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==References== | ==References== | ||
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* Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh. | * Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh. | ||
* Muḥyi al-Dīn al-ʿArabī, Muḥammad b. ʿAlī. ''Al-Futūḥāt al-makkiyya''. Beirut: Dār al-Ṣādir, [n.d]. | * Muḥyi al-Dīn al-ʿArabī, Muḥammad b. ʿAlī. ''Al-Futūḥāt al-makkiyya''. Beirut: Dār al-Ṣādir, [n.d]. | ||
* | * Muzaffarī, Ḥusayn. ''[https://www.noormags.ir/view/fa/articlepage/1169565/قرب-نوافل-و-فرائض-و-تطبیق-آنها-بر-مقامات-عرفانی Qurb-i nawāfil wa farāʾid wa taṭbīq-i ānhā bar maqāmāt-i Irfāni]''. Ḥikmat-i ʿIrfānī journal. No 10, Summer and Fall 1395 Sh. | ||
* | * Muwaḥḥidī, ʿAbd Allah. ''[https://www.noormags.ir/view/fa/articlepage/61200/نردبان-عروج-گذری-بر-حدیث-قرب-نوافل Nardibān-i ʿUrūj; guzarī bar ḥadīth Qurb-i Nawāfil]. Muṭāliʿāt-i ʿIrfānī. No 1, Summer 1384 Sh. | ||
* Qayṣarī, Dāwūd b. Maḥmūd al-. ''Sharḥ fuṣūṣ al-ḥikam''. Tehran: Intishārāt-i ʿIlmī Farhangī, 1375 Sh. | * Qayṣarī, Dāwūd b. Maḥmūd al-. ''Sharḥ fuṣūṣ al-ḥikam''. Tehran: Intishārāt-i ʿIlmī Farhangī, 1375 Sh. | ||
* Ṣamadī Āmulī, Dāwūd. ''Sharḥ daftar-i dil-i ʿAllāma Ḥasanzāda Āmulī''. 1st edition. [n.p]. Intishārāt-i Nubūgh, 1379 Sh. | * Ṣamadī Āmulī, Dāwūd. ''Sharḥ daftar-i dil-i ʿAllāma Ḥasanzāda Āmulī''. 1st edition. [n.p]. Intishārāt-i Nubūgh, 1379 Sh. | ||
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