stevecanuck
Well-Known Member
Bitkallam binafsak maratanya.
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Signs of eloquence in Quran
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What do you think of some these very calculative mentions from God of particular people (it's not random at all but some people think it's just mentioning particular Prophets randomly)?
stevecanuck
Well-Known Member
God? Where is this god of which you speak?
What do you think of what I've shown of what I believe is very calculative and subtle of how Prophets are named together (sequence) and how subtle and calculative certain Messengers appear and where they do in the Quran?
Salam
The two places Elyas (a) has been mentioned, has been explained.
Another two Prophets mentioned only twice are Alyasa (a) and Dul-Kifl (a). I talked about how Alyasa (a) is successor of Elyas (a) and his appearance in Surah Anaam.
Alyasa (a) also appears in Surah Saad before Dul-Kifl (a).
Now Dul-Kifl (a) is a title, and not the name of the Prophet. But somehow we expected to know who he is. But there's more to it, it maybe by the "two folds/portions", that Dul-Kifl (a) has been separate in two Prophets by bani-Israel when it's one and same revealer of those texts.
This is my theory. What strongly points to this, is that Dul-Kifl (a) is introduced in Surah Anbiya, which has that Gog and Magog will be opened up and that they fall from every high position. The one who revealed who Gog and Magog was is Dul-Kifl(a).
Bani-Israel went into misguidance and were taken over as a result, the Prophet (a) was revealed holy text from God explaining who Gog and Magog were, and how they planned against Bani-Israel and made them go astray.
In Surah Saad, Dul-Kifl (a) appears after Al-Yasa (a), which suggests he is successor to him.
Although nothing of their lives is mentioned in Quran, the places they appear - suggests God knows where to place them with respect to their place and story.
This is again very calculative and very subtle.
More will be said about this when I talk about another subtle point of where the two "family of the reminder" verses appear and that with respect to the Chapter and that with respect to what has been mentioned here.
The two places Elyas (a) has been mentioned, has been explained.
Another two Prophets mentioned only twice are Alyasa (a) and Dul-Kifl (a). I talked about how Alyasa (a) is successor of Elyas (a) and his appearance in Surah Anaam.
Alyasa (a) also appears in Surah Saad before Dul-Kifl (a).
Now Dul-Kifl (a) is a title, and not the name of the Prophet. But somehow we expected to know who he is. But there's more to it, it maybe by the "two folds/portions", that Dul-Kifl (a) has been separate in two Prophets by bani-Israel when it's one and same revealer of those texts.
This is my theory. What strongly points to this, is that Dul-Kifl (a) is introduced in Surah Anbiya, which has that Gog and Magog will be opened up and that they fall from every high position. The one who revealed who Gog and Magog was is Dul-Kifl(a).
Bani-Israel went into misguidance and were taken over as a result, the Prophet (a) was revealed holy text from God explaining who Gog and Magog were, and how they planned against Bani-Israel and made them go astray.
In Surah Saad, Dul-Kifl (a) appears after Al-Yasa (a), which suggests he is successor to him.
Although nothing of their lives is mentioned in Quran, the places they appear - suggests God knows where to place them with respect to their place and story.
This is again very calculative and very subtle.
More will be said about this when I talk about another subtle point of where the two "family of the reminder" verses appear and that with respect to the Chapter and that with respect to what has been mentioned here.
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Salam
It was said earlier Taha instance of God's Name is Ali (a) and AlifLamRaa is Fatima (a). From one viewpoint the light of Mohammad (S) and his Welayat, can be seen as the reminder of Quran. It's what Quran reminds of and calls to. Mohammad (s) also uses the Quran and is the living Quran.
In Surah Nahl the emphasis is relying on God, that the family of reminder and seeking answers from them when we do not know is brought up. So part of relying on God is to ask the family of the reminder.
In Surah Anbiya, the emphasis is on asking them for miracles. The two verses appear the same, but the context gives them slightly different flavors.
There is two past family reminders hence hinted with respect to the current one.
In Surah Nahl because of the Aliflamraa surahs, the strong hint, is Ahlulbayt (a) of Ibrahim (a) analogy.
In Surah Anbiya because of the Taha Surah and the Surahs under Taha (up to Surah Furqan) serious hints about Haroun (a), it's Ahlulbayt (a) of Haroun (a) which Quran also says is Ahlulbayt (a) of Musa (a).
There is then a synthesis of these two Ahlulbayts with Mohammad's (a) Ahlulbayt.
Quran else where says Mohammad (S) is the reminder. This is because he is where the revelation lives and the light of it. The Quran is a reminding of a reality, a light, and that is Mohammad (s) who is that Truth and reality in unseen world as well as the outward sign and guide.
In Surah Anbiya, the word "reminder" occurs more then anywhere else in Quran. It constantly reminds of the reminder from different perspectives. Quran is the new reminder, but also the old reminder for example.
This is not a coincidence. It also reminds that Ayub (a) was a reminder to the worshipers. And so much emphasis on reminder through out the Surah.
This is to interpret "family of the reminder" and even reminds of past Ahlulbayt of Ibrahim, being Imams who guide by God's command.
Welayat of God through his chosen guides, is the emphasis of the reminder of the past to present to future. While emphasizing Quran is the reminder, it's also emphasizing on chosen ones as the reminder of their times.
This is part of how Quran safeguards it's own meaning and emphasizes on it.
It was said earlier Taha instance of God's Name is Ali (a) and AlifLamRaa is Fatima (a). From one viewpoint the light of Mohammad (S) and his Welayat, can be seen as the reminder of Quran. It's what Quran reminds of and calls to. Mohammad (s) also uses the Quran and is the living Quran.
In Surah Nahl the emphasis is relying on God, that the family of reminder and seeking answers from them when we do not know is brought up. So part of relying on God is to ask the family of the reminder.
In Surah Anbiya, the emphasis is on asking them for miracles. The two verses appear the same, but the context gives them slightly different flavors.
There is two past family reminders hence hinted with respect to the current one.
In Surah Nahl because of the Aliflamraa surahs, the strong hint, is Ahlulbayt (a) of Ibrahim (a) analogy.
In Surah Anbiya because of the Taha Surah and the Surahs under Taha (up to Surah Furqan) serious hints about Haroun (a), it's Ahlulbayt (a) of Haroun (a) which Quran also says is Ahlulbayt (a) of Musa (a).
There is then a synthesis of these two Ahlulbayts with Mohammad's (a) Ahlulbayt.
Quran else where says Mohammad (S) is the reminder. This is because he is where the revelation lives and the light of it. The Quran is a reminding of a reality, a light, and that is Mohammad (s) who is that Truth and reality in unseen world as well as the outward sign and guide.
In Surah Anbiya, the word "reminder" occurs more then anywhere else in Quran. It constantly reminds of the reminder from different perspectives. Quran is the new reminder, but also the old reminder for example.
This is not a coincidence. It also reminds that Ayub (a) was a reminder to the worshipers. And so much emphasis on reminder through out the Surah.
This is to interpret "family of the reminder" and even reminds of past Ahlulbayt of Ibrahim, being Imams who guide by God's command.
Welayat of God through his chosen guides, is the emphasis of the reminder of the past to present to future. While emphasizing Quran is the reminder, it's also emphasizing on chosen ones as the reminder of their times.
This is part of how Quran safeguards it's own meaning and emphasizes on it.
Salam
Linking to two posts together (previous) ones, it can be said also that reminding about Gog and Magog is part of the reminder. And so Quran while calls to those "who God favored (his religion to humanity) upon", also warns us to those who God's wrath is upon and those astray, and so we see we have to be vigilant against evil lest Gog and Magog lead us astray (as they always infiltrate).
And so Quran while reminding of God's Guides - they also remind us about ourselves, who are divided, some good, some evil, some believers, some disbelievers... and so this is the wisdom with the emphasis on reminder and emphasis on Dul-Kifl and his revelation with Gog and Magog. It's emphasizing it's reminding of the battle between good and evil with respect to God's chosen and his revelations.
The only other place Gog and Magog appear is in Surah Kahf which is the end of the Surahs under AlifLamRaa, and so we there it shows that society is even more Ancient and are always causing mischief in the earth.
Part of the reason God wants us to side with Quran and Ahlulbayt (a) is so we can take a stance against this evil society lead by an Abu Lahab in each time.
Eventually, the hope, is to, win.
Win and win most of humanity so that they don't get punished. And this is what else the Surah Anbiya reminds of. The destructions of past cities.
This is because Mohammad (s) was a threat to that, but also, because the Mahdi (af) will be a threat. He can be a mercy or the warnings can come about regarding him.
We can't just wait passively.
The Quran thus is also a reminder of the battle between good and evil, and the chapter Anbiya emphasizes on how Quran reminds of all these things and also how Mohammad (s) is a reminder to all these things.
In this lies the truth of the history of mankind as well. And so by reminding of the past, it also reminds of the future, and shows by the truth what reality humanity has always been part of.
Linking to two posts together (previous) ones, it can be said also that reminding about Gog and Magog is part of the reminder. And so Quran while calls to those "who God favored (his religion to humanity) upon", also warns us to those who God's wrath is upon and those astray, and so we see we have to be vigilant against evil lest Gog and Magog lead us astray (as they always infiltrate).
And so Quran while reminding of God's Guides - they also remind us about ourselves, who are divided, some good, some evil, some believers, some disbelievers... and so this is the wisdom with the emphasis on reminder and emphasis on Dul-Kifl and his revelation with Gog and Magog. It's emphasizing it's reminding of the battle between good and evil with respect to God's chosen and his revelations.
The only other place Gog and Magog appear is in Surah Kahf which is the end of the Surahs under AlifLamRaa, and so we there it shows that society is even more Ancient and are always causing mischief in the earth.
Part of the reason God wants us to side with Quran and Ahlulbayt (a) is so we can take a stance against this evil society lead by an Abu Lahab in each time.
Eventually, the hope, is to, win.
Win and win most of humanity so that they don't get punished. And this is what else the Surah Anbiya reminds of. The destructions of past cities.
This is because Mohammad (s) was a threat to that, but also, because the Mahdi (af) will be a threat. He can be a mercy or the warnings can come about regarding him.
We can't just wait passively.
The Quran thus is also a reminder of the battle between good and evil, and the chapter Anbiya emphasizes on how Quran reminds of all these things and also how Mohammad (s) is a reminder to all these things.
In this lies the truth of the history of mankind as well. And so by reminding of the past, it also reminds of the future, and shows by the truth what reality humanity has always been part of.
Salam
One of the reasons Quran repeats is to paraphrase truth and arguments from different angles, but also to contextualize some of it's verses. Take for example the issue of "reward". It's repeated but this helps solidify Ahlulbayt (a) position in Quran and at the same time address the doubts of disbelievers.
Surah Anaam
And this argument we gave to Ibrahim upon his people, we raise in stages who we wish, indeed your lord is knowing wise.
And we gave him Isaac and Yaqoub all did we guide before him and all that we guided, and Noah did we guide before, and from his offspring Dawood, and Sulaiman, and Ayub and Yusuf and Musa and Harun and thus do we reward the doers of good.
And Zakariya and Yahya and Isa and Elyas all from the righteous.
And Ismail, and Alyasa, and Yonus, and Lut, and all did we gave preference over the worlds.
And from the fathers, and their offspring, and their brothers, and we distinguished them and guided them to the straight path.
These are they who God has guided, so by their guidance follow; say: no reward do I ask for it in that is only a reminder to the worlds.
The first case of mention of reward takes place in Surah Anaam in connection with chosen ones of the past and they being relatives and blood linked to one another.
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ
Then in Surah Yonus:
فَإِنْ تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
So if you turn your back, so what reward have I asked of you in that my reward (in this case) is only upon God and I've been commanded to be of the submitters.
In Surah Hud:
وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۚ وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا ۚ إِنَّهُمْ مُلَاقُو رَبِّهِمْ وَلَٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ
And o my people, I ask you no wealth regarding it, indeed my reward (you accuse me of) is only upon God (in reality to establish) nor am I going to drive away those who believe for they will meet their Lord but rather I see that you are a people who behave ignorantly.
يَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي ۚ أَفَلَا تَعْقِلُونَ
O my people I ask you no reward in that my reward (in this case) is only upon the one who originated me will you not understand?
In Surah Yusuf:
وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ
And what from a reward do you ask them but that it is only a reminder to the worlds?
In Surah Mominoon
أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ
Or do you ask them recompense? So the recompense of your Lord is better and is best of those who provide sustenance.
وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
And surely you call them to a straight path.
In Surah Furqan:
قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَىٰ رَبِّهِ سَبِيلًا
Say: What reward do I ask for it except that for who wants to, to take towards their Lord a path?
In Surah Shuara:
وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ
(repeated verse many times in the same chapter of different Messengers saying it)
And what of a reward do I ask of it in that (in this case) my reward is only upon the Lord of the worlds?
In Surah Saba
قُلْ مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ
Say: whatever reward I have asked of you so then it is for yourselves indeed my reward (you accuse me of) is only upon God and he is a witness upon all things.
In Surah Yaseen
اتَّبِعُوا مَنْ لَا يَسْأَلُكُمْ أَجْرًا وَهُمْ مُهْتَدُونَ
Follow who asks you no reward and they themselves are guided.
In Surah Saad
قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ
Say: what from a reward do I ask of it - and I am not of the pretentious -
إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ
In that is only a reminder to the worlds
وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ
And you will know of it's tiding after a time.
In Surah Shura
ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ
That is good news God gives to his servants that believe and do good/setting aright deeds; say: I ask no reward for it except the love in the kinsfolk and whoever does goodness we increase him therein in it's beauty, indeed God is Forgiving, Thankful.
In Surah Toor:
أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ
Or do you ask them a reward so that they are by debt overwhelmed?
In Surah Qalam:
أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ
Or do you ask them a reward so that they are by debt overwhelmed?
It's obvious with all these verses the reward is an accusation which Quran says would be true if he is false, but what would that be but a path to God, a reminder to the worlds, upon no one but God to do and establish for his servant, not asking any wealth in that, and just loving Ahlulbayt and honoring them for who they are in reality, since we don't give them authority if they are true but to submit to God and we just recognizing them for their holy position in this case and in reality Mohammad (s) seeks no reward just as previous Prophets (a) didn't, but were explaining what they are accused of from power, authority, etc, and to consider that from both viewpoints.
Thus Quran repeats same themes, but it's not a flaw of Quran, but one of it's eloquent features to maintain it's meaning.
The reward verses also all have a context within the Surah, for example, in Surah Al-Furqan, there is heavy emphasis that they accuse Mohammad (s) and that by doing so they lost their path to God and will not find a way. So the reward as a path to God makes sense in this Surah more then other places.
One of the reasons Quran repeats is to paraphrase truth and arguments from different angles, but also to contextualize some of it's verses. Take for example the issue of "reward". It's repeated but this helps solidify Ahlulbayt (a) position in Quran and at the same time address the doubts of disbelievers.
Surah Anaam
And this argument we gave to Ibrahim upon his people, we raise in stages who we wish, indeed your lord is knowing wise.
And we gave him Isaac and Yaqoub all did we guide before him and all that we guided, and Noah did we guide before, and from his offspring Dawood, and Sulaiman, and Ayub and Yusuf and Musa and Harun and thus do we reward the doers of good.
And Zakariya and Yahya and Isa and Elyas all from the righteous.
And Ismail, and Alyasa, and Yonus, and Lut, and all did we gave preference over the worlds.
And from the fathers, and their offspring, and their brothers, and we distinguished them and guided them to the straight path.
These are they who God has guided, so by their guidance follow; say: no reward do I ask for it in that is only a reminder to the worlds.
The first case of mention of reward takes place in Surah Anaam in connection with chosen ones of the past and they being relatives and blood linked to one another.
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ
Then in Surah Yonus:
فَإِنْ تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
So if you turn your back, so what reward have I asked of you in that my reward (in this case) is only upon God and I've been commanded to be of the submitters.
In Surah Hud:
وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۚ وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا ۚ إِنَّهُمْ مُلَاقُو رَبِّهِمْ وَلَٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ
And o my people, I ask you no wealth regarding it, indeed my reward (you accuse me of) is only upon God (in reality to establish) nor am I going to drive away those who believe for they will meet their Lord but rather I see that you are a people who behave ignorantly.
يَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي ۚ أَفَلَا تَعْقِلُونَ
O my people I ask you no reward in that my reward (in this case) is only upon the one who originated me will you not understand?
In Surah Yusuf:
وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ
And what from a reward do you ask them but that it is only a reminder to the worlds?
In Surah Mominoon
أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ
Or do you ask them recompense? So the recompense of your Lord is better and is best of those who provide sustenance.
وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
And surely you call them to a straight path.
In Surah Furqan:
قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَىٰ رَبِّهِ سَبِيلًا
Say: What reward do I ask for it except that for who wants to, to take towards their Lord a path?
In Surah Shuara:
وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ
(repeated verse many times in the same chapter of different Messengers saying it)
And what of a reward do I ask of it in that (in this case) my reward is only upon the Lord of the worlds?
In Surah Saba
قُلْ مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ
Say: whatever reward I have asked of you so then it is for yourselves indeed my reward (you accuse me of) is only upon God and he is a witness upon all things.
In Surah Yaseen
اتَّبِعُوا مَنْ لَا يَسْأَلُكُمْ أَجْرًا وَهُمْ مُهْتَدُونَ
Follow who asks you no reward and they themselves are guided.
In Surah Saad
قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ
Say: what from a reward do I ask of it - and I am not of the pretentious -
إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ
In that is only a reminder to the worlds
وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ
And you will know of it's tiding after a time.
In Surah Shura
ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ
That is good news God gives to his servants that believe and do good/setting aright deeds; say: I ask no reward for it except the love in the kinsfolk and whoever does goodness we increase him therein in it's beauty, indeed God is Forgiving, Thankful.
In Surah Toor:
أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ
Or do you ask them a reward so that they are by debt overwhelmed?
In Surah Qalam:
أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ
Or do you ask them a reward so that they are by debt overwhelmed?
It's obvious with all these verses the reward is an accusation which Quran says would be true if he is false, but what would that be but a path to God, a reminder to the worlds, upon no one but God to do and establish for his servant, not asking any wealth in that, and just loving Ahlulbayt and honoring them for who they are in reality, since we don't give them authority if they are true but to submit to God and we just recognizing them for their holy position in this case and in reality Mohammad (s) seeks no reward just as previous Prophets (a) didn't, but were explaining what they are accused of from power, authority, etc, and to consider that from both viewpoints.
Thus Quran repeats same themes, but it's not a flaw of Quran, but one of it's eloquent features to maintain it's meaning.
The reward verses also all have a context within the Surah, for example, in Surah Al-Furqan, there is heavy emphasis that they accuse Mohammad (s) and that by doing so they lost their path to God and will not find a way. So the reward as a path to God makes sense in this Surah more then other places.
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Salam
So there is 13 Surahs to contextualize the 13 phrases (one the phrases is repeated many times in Surah Poets and of them twice in two different Surahs).
And with Al-Qurba, there is also many verses about chosen families through out Quran and it also links to Dul-Qurba and Ulul-Qurba along Messenger (s) and God with respect to Khums.
There is no excuse thus by Quran by Quran, to not see Ahlulbayt (a) clearly for the position God has given them.
More will be said about these over all themes, and how despite repeating it, most humanity is oblivious to them.
So there is 13 Surahs to contextualize the 13 phrases (one the phrases is repeated many times in Surah Poets and of them twice in two different Surahs).
And with Al-Qurba, there is also many verses about chosen families through out Quran and it also links to Dul-Qurba and Ulul-Qurba along Messenger (s) and God with respect to Khums.
There is no excuse thus by Quran by Quran, to not see Ahlulbayt (a) clearly for the position God has given them.
More will be said about these over all themes, and how despite repeating it, most humanity is oblivious to them.
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Salam
To give some of this mini-context, we see in Surah Hud:
Before the mention of Nuh (a) asking reward, it's mentioned he says this:
قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي رَحْمَةً مِنْ عِنْدِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنْتُمْ لَهَا كَارِهُونَ
He said, ‘O my people! Tell me, should I stand on a manifest proof from my Lord, and He has granted me His own mercy—though it should be invisible to you—shall we force it upon you while you are averse to it?
This means consider I am on a clear proof, so it's saying, why in this case, it would not be forced upon them to believe and know for certain like day of judgment type signs and proof, but rather, they have to accept out of love.
Then he continues:
وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۚ وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا ۚ إِنَّهُمْ مُلَاقُو رَبِّهِمْ وَلَٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ
And o my people, I ask you no wealth regarding it, indeed my reward (you accuse me of) is only upon God (in reality to establish) nor am I going to drive away those who believe for they will meet their Lord but rather I see that you are a people who behave ignorantly.
The preceding verse contextualizes that Prophets (s) do the "consider me true" options. They don't just say "I am true".
After 42:23, it does something similar, it says "Or do they say he has forged it, then..." and this a consider me I am false, then still, God would guide by book + Guides (words of God he would verify with).
This means the context of reward is something God is bringing up because people see false Prophets having benefits for their claim, the Quran says, these benefits if they are false, consider what these selfish rewards would be if they were true and hence not seeking any reward.
They all are said in this spirit. For example, 25:57 is saying that which they would deem a reward if he is false, what is all that, if true, but taking a path to God.
And so we wisdom in repeating this theme, as there is more context given in each chapter with respect to reward.
And this leaves that 42:23 should be seen in same spirit and not be unclear.
To give some of this mini-context, we see in Surah Hud:
Before the mention of Nuh (a) asking reward, it's mentioned he says this:
قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي رَحْمَةً مِنْ عِنْدِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنْتُمْ لَهَا كَارِهُونَ
He said, ‘O my people! Tell me, should I stand on a manifest proof from my Lord, and He has granted me His own mercy—though it should be invisible to you—shall we force it upon you while you are averse to it?
This means consider I am on a clear proof, so it's saying, why in this case, it would not be forced upon them to believe and know for certain like day of judgment type signs and proof, but rather, they have to accept out of love.
Then he continues:
وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۚ وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا ۚ إِنَّهُمْ مُلَاقُو رَبِّهِمْ وَلَٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ
And o my people, I ask you no wealth regarding it, indeed my reward (you accuse me of) is only upon God (in reality to establish) nor am I going to drive away those who believe for they will meet their Lord but rather I see that you are a people who behave ignorantly.
The preceding verse contextualizes that Prophets (s) do the "consider me true" options. They don't just say "I am true".
After 42:23, it does something similar, it says "Or do they say he has forged it, then..." and this a consider me I am false, then still, God would guide by book + Guides (words of God he would verify with).
This means the context of reward is something God is bringing up because people see false Prophets having benefits for their claim, the Quran says, these benefits if they are false, consider what these selfish rewards would be if they were true and hence not seeking any reward.
They all are said in this spirit. For example, 25:57 is saying that which they would deem a reward if he is false, what is all that, if true, but taking a path to God.
And so we wisdom in repeating this theme, as there is more context given in each chapter with respect to reward.
And this leaves that 42:23 should be seen in same spirit and not be unclear.
Salam
Aliflammeem, I said was an alias for Imam Hassan Al-Askari (a). The reason being the chapters all emphasizes on succession and leadership of leaders as a group. It was said in another thread, that even chapters that don't mention the letters but come after letters under my working theory, would be under it. So Surah Nisa for example is under AlifLamMeem.
Also, it was mentioned that "By the name of God..." forms part of the first verse of every Surah with Surah Baraat/Tawbah as the only exception to it.
I associate Hassan Al-askari (a) because these Surahs also deal with transition phase and aftermath of Imams (a). That is Imams (a) comes, but then they disappear from public. So it's about the wisdom of Imams (a) while here, but also, about the legacy they leave for once they disappear.
Thus it's most suitable aliflammeem be associated with Hassan Al-Askari (a).
One odd Surah, you might wonder, of how I described aliflamraa, not have aliflamraa instead of aliflammeem is Surah Ankabut.
It is AlifLamMeem Surah as well, and this can be hint that both the Imams (a) and disappearance of an Imam from public would be a huge trial. Both phases and together make a hard test of faith and disbelief. But in these subject, Allah (swt) instead of emphasizing on the Imams of Bani-Israel which is usually the case with aliflammeem Surahs, emphasizes on those similarly emphasized in the AlifLamRaa Surahs.
The reason it does this is because it wants to link those subjects, but also, it mentioned those particular people because of how it relates to Jihadal Nafs.
Surah Ankabut more then any other chapter emphasizes on Jihadal Nafs. Salah is almost mentioned as a means of stopping on from sexual acts outside of God's honorable code.
In the chapter we find also it's emphasized to seek sustenance from God and emphasis that Islam is about travelling to God. Lut (a) is said to want to embark on a journey to God. This also gives a different meaning to muhajareen, then simply those who journeyed from Mecca to Madina with the Prophet (s).
The Surah ends with emphasis that those who strive for God, God will guide them his ways.
Although this Surah emphasized on succession in offspring of Ibrahim (a) - it is obviously linking the particular issue of Lut's (a) people with Jihadal Nafs and seeking sustenance from God.
Although bani-Israel deviated, the issue of Jihadal Nafs it's more suited and related with that, as Bani-Israel didn't succumb to their desires to that extent.
Surah Sajda and other Surahs will go back to Bani-Israel Imams, but again, we see, this Quran is very calculative with who it mentions and for what reason. Because of the topic and emphasis on Jihadal Nafs, it decided to mention those Messengers instead.
The Surah Ankabut also mentions some people make prosecution from humans as if God's torturing them (hence problem of evil) as a trial and some people worshiping God on a thread.
It can also be, because Islam meant for whole world, that it's saying Imams (a) are meant for whole world, and the issue of sex and acts with it, will become an issue of conflict especially once Imams (a) are gone from public. And we see clearly this has become the case, and the final trials is mainly about this in the clash of civilizations.
Again, we see Quran is very precise on where and who it mentions and where and with respect to what subject, and that alias of Imams (a) (alifmammeem being one) are also a mystic miracle of Quran when you understand the significance of each Imam (a).
Here is this chapter it's also mentioned God has a unique Welayat that taking others for that, will lead to a weak foundation.
This is also reveals why God wants to be worshipped without partners, so he can help make us strong and foundation of humanity strong.
This analogy is also most suited in this Surah with respect to Jihadal Nafs (struggle upon the soul).
Aliflammeem, I said was an alias for Imam Hassan Al-Askari (a). The reason being the chapters all emphasizes on succession and leadership of leaders as a group. It was said in another thread, that even chapters that don't mention the letters but come after letters under my working theory, would be under it. So Surah Nisa for example is under AlifLamMeem.
Also, it was mentioned that "By the name of God..." forms part of the first verse of every Surah with Surah Baraat/Tawbah as the only exception to it.
I associate Hassan Al-askari (a) because these Surahs also deal with transition phase and aftermath of Imams (a). That is Imams (a) comes, but then they disappear from public. So it's about the wisdom of Imams (a) while here, but also, about the legacy they leave for once they disappear.
Thus it's most suitable aliflammeem be associated with Hassan Al-Askari (a).
One odd Surah, you might wonder, of how I described aliflamraa, not have aliflamraa instead of aliflammeem is Surah Ankabut.
It is AlifLamMeem Surah as well, and this can be hint that both the Imams (a) and disappearance of an Imam from public would be a huge trial. Both phases and together make a hard test of faith and disbelief. But in these subject, Allah (swt) instead of emphasizing on the Imams of Bani-Israel which is usually the case with aliflammeem Surahs, emphasizes on those similarly emphasized in the AlifLamRaa Surahs.
The reason it does this is because it wants to link those subjects, but also, it mentioned those particular people because of how it relates to Jihadal Nafs.
Surah Ankabut more then any other chapter emphasizes on Jihadal Nafs. Salah is almost mentioned as a means of stopping on from sexual acts outside of God's honorable code.
In the chapter we find also it's emphasized to seek sustenance from God and emphasis that Islam is about travelling to God. Lut (a) is said to want to embark on a journey to God. This also gives a different meaning to muhajareen, then simply those who journeyed from Mecca to Madina with the Prophet (s).
The Surah ends with emphasis that those who strive for God, God will guide them his ways.
Although this Surah emphasized on succession in offspring of Ibrahim (a) - it is obviously linking the particular issue of Lut's (a) people with Jihadal Nafs and seeking sustenance from God.
Although bani-Israel deviated, the issue of Jihadal Nafs it's more suited and related with that, as Bani-Israel didn't succumb to their desires to that extent.
Surah Sajda and other Surahs will go back to Bani-Israel Imams, but again, we see, this Quran is very calculative with who it mentions and for what reason. Because of the topic and emphasis on Jihadal Nafs, it decided to mention those Messengers instead.
The Surah Ankabut also mentions some people make prosecution from humans as if God's torturing them (hence problem of evil) as a trial and some people worshiping God on a thread.
It can also be, because Islam meant for whole world, that it's saying Imams (a) are meant for whole world, and the issue of sex and acts with it, will become an issue of conflict especially once Imams (a) are gone from public. And we see clearly this has become the case, and the final trials is mainly about this in the clash of civilizations.
Again, we see Quran is very precise on where and who it mentions and where and with respect to what subject, and that alias of Imams (a) (alifmammeem being one) are also a mystic miracle of Quran when you understand the significance of each Imam (a).
Here is this chapter it's also mentioned God has a unique Welayat that taking others for that, will lead to a weak foundation.
This is also reveals why God wants to be worshipped without partners, so he can help make us strong and foundation of humanity strong.
This analogy is also most suited in this Surah with respect to Jihadal Nafs (struggle upon the soul).
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Some of the highlights alluded to from the above post:
أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ | Do the people suppose that they will be let off because they say, ‘We have faith,’ and they will not be tested? | Al-Ankaboot : 2
فَآمَنَ لَهُ لُوطٌ ۘ وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّي ۖ إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ | Thereupon Lot believed in him, and he said, ‘Indeed I am migrating toward my Lord. Indeed He is the All-mighty, the All-wise.’ | Al-Ankaboot : 26
وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ | And We gave him Isaac and Jacob, and We ordained among his descendants prophethood and the Book, and We gave him his reward in this world, and in the Hereafter he will indeed be among the Righteous. | Al-Ankaboot : 27
مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتًا ۖ وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوتِ ۖ لَوْ كَانُوا يَعْلَمُونَ | The parable of those who take guardians instead of Allah is that of the spider that takes a home, and indeed the frailest of homes is the home of a spider, had they known! | Al-Ankaboot : 41
اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ | Recite what has been revealed to you of the Book, and maintain the prayer. Indeed the prayer restrains from indecent and wrongful conduct, and the remembrance of Allah is surely greater. And Allah knows whatever [deeds] you do. | Al-Ankaboot : 45
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ | As for those who strive in Us, We shall surely guide them in Our ways, and Allah is indeed with the virtuous. | Al-Ankaboot : 69
أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ | Do the people suppose that they will be let off because they say, ‘We have faith,’ and they will not be tested? | Al-Ankaboot : 2
فَآمَنَ لَهُ لُوطٌ ۘ وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّي ۖ إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ | Thereupon Lot believed in him, and he said, ‘Indeed I am migrating toward my Lord. Indeed He is the All-mighty, the All-wise.’ | Al-Ankaboot : 26
وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ | And We gave him Isaac and Jacob, and We ordained among his descendants prophethood and the Book, and We gave him his reward in this world, and in the Hereafter he will indeed be among the Righteous. | Al-Ankaboot : 27
مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتًا ۖ وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوتِ ۖ لَوْ كَانُوا يَعْلَمُونَ | The parable of those who take guardians instead of Allah is that of the spider that takes a home, and indeed the frailest of homes is the home of a spider, had they known! | Al-Ankaboot : 41
اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ | Recite what has been revealed to you of the Book, and maintain the prayer. Indeed the prayer restrains from indecent and wrongful conduct, and the remembrance of Allah is surely greater. And Allah knows whatever [deeds] you do. | Al-Ankaboot : 45
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ | As for those who strive in Us, We shall surely guide them in Our ways, and Allah is indeed with the virtuous. | Al-Ankaboot : 69
Salam
How aliflammeem in Quran finishes
Surah Sajda is the last chapter that mentions aliflammeem. Two Surahs follow it including one that emphasized God blesses the Prophet and for believers to do so, then it's "Yaseen" with a Surah Saffat to follow it that is under it obviously by the "peace be upon the family of Yaseen".
In Surah Sajda this how it ends:
وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ ثُمَّ أَعْرَضَ عَنْهَا ۚ إِنَّا مِنَ الْمُجْرِمِينَ مُنْتَقِمُونَ | Who is a greater wrongdoer than him who is reminded of his Lord’s signs, whereat he disregards them? Indeed, We shall take vengeance upon the guilty. | As-Sajda : 22
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَلَا تَكُنْ فِي مِرْيَةٍ مِنْ لِقَائِهِ ۖ وَجَعَلْنَاهُ هُدًى لِبَنِي إِسْرَائِيلَ | Certainly We gave Moses the Book, [declaring], ‘Do not be in doubt about the encounter with Him,’ and We made it a [source of] guidance for the Children of Israel. | As-Sajda : 23
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ | When they had been patient and had conviction in Our signs, We appointed amongst them Imams to guide [the people] by Our command. | As-Sajda : 24
إِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ | Indeed your Lord will judge between them on the Day of Resurrection concerning that about which they used to differ. | As-Sajda : 25
أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ ۖ أَفَلَا يَسْمَعُونَ | Does it not dawn upon them how many generations We have destroyed before them, amid [the ruins of] whose dwellings they walk? There are indeed signs in that. Will they not then listen? | As-Sajda : 26
أَوَلَمْ يَرَوْا أَنَّا نَسُوقُ الْمَاءَ إِلَى الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَامُهُمْ وَأَنْفُسُهُمْ ۖ أَفَلَا يُبْصِرُونَ | Do they not see that We carry water to the parched earth and with it We bring forth crops, from which they eat, themselves and their cattle? Will they not then see? | As-Sajda : 27
وَيَقُولُونَ مَتَىٰ هَٰذَا الْفَتْحُ إِنْ كُنْتُمْ صَادِقِينَ | They say, ‘When will this judgement be, if you are truthful?’ | As-Sajda : 28
قُلْ يَوْمَ الْفَتْحِ لَا يَنْفَعُ الَّذِينَ كَفَرُوا إِيمَانُهُمْ وَلَا هُمْ يُنْظَرُونَ | Say, ‘On the day of judgement their [newly found] faith will not avail the faithless, nor will they be granted any respite.’ | As-Sajda : 29
فَأَعْرِضْ عَنْهُمْ وَانْتَظِرْ إِنَّهُمْ مُنْتَظِرُونَ | So turn away from them, and wait. They too are waiting. | As-Sajda : 30
The Surah before, talks about wisdom of being grateful to God and that the good humans hold on to God's handhold.
Surah Ahzab Welayat of Nabi (s) and the possessors of kinship, is emphasized 33:6. Their ultimate purity is emphasized 33:33. Salawat is emphasized with respect to the Nabi (s). And seal of Nubuwa is found in that chapter.
Then Surah Sheba it's again gratitude is the theme, and warnings of being ungrateful to God's favors and the reward Mohammad (s) can been as seeking is false, that is said to be for ourselves in that chapter.
The Imams (a) up to Imam Hassan Al-Askari (a) were a gift and trial.
The Mahdi (a) Ghayba and him returning is another trial all together. Aliflammeem is about the transition of this trial to that trial, but especially for Imam Hassan Al-Askari (a) that is tasked with this transition period.
The past history of how Imams of Bani-Israel were dealt by their own people is indeed a similitude of our trial with respect to the Imams appointed among us.
Aliflammeem which is one of the descriptions and instances of God's Name, is to say, if you can get to Hassan Al-askari (a) paying heed to the warnings, then you would have accepted God's favor and not walked the footsteps of past nations in disobedience to God and his anointed leaders.
How aliflammeem in Quran finishes
Surah Sajda is the last chapter that mentions aliflammeem. Two Surahs follow it including one that emphasized God blesses the Prophet and for believers to do so, then it's "Yaseen" with a Surah Saffat to follow it that is under it obviously by the "peace be upon the family of Yaseen".
In Surah Sajda this how it ends:
وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ ثُمَّ أَعْرَضَ عَنْهَا ۚ إِنَّا مِنَ الْمُجْرِمِينَ مُنْتَقِمُونَ | Who is a greater wrongdoer than him who is reminded of his Lord’s signs, whereat he disregards them? Indeed, We shall take vengeance upon the guilty. | As-Sajda : 22
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَلَا تَكُنْ فِي مِرْيَةٍ مِنْ لِقَائِهِ ۖ وَجَعَلْنَاهُ هُدًى لِبَنِي إِسْرَائِيلَ | Certainly We gave Moses the Book, [declaring], ‘Do not be in doubt about the encounter with Him,’ and We made it a [source of] guidance for the Children of Israel. | As-Sajda : 23
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ | When they had been patient and had conviction in Our signs, We appointed amongst them Imams to guide [the people] by Our command. | As-Sajda : 24
إِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ | Indeed your Lord will judge between them on the Day of Resurrection concerning that about which they used to differ. | As-Sajda : 25
أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ ۖ أَفَلَا يَسْمَعُونَ | Does it not dawn upon them how many generations We have destroyed before them, amid [the ruins of] whose dwellings they walk? There are indeed signs in that. Will they not then listen? | As-Sajda : 26
أَوَلَمْ يَرَوْا أَنَّا نَسُوقُ الْمَاءَ إِلَى الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَامُهُمْ وَأَنْفُسُهُمْ ۖ أَفَلَا يُبْصِرُونَ | Do they not see that We carry water to the parched earth and with it We bring forth crops, from which they eat, themselves and their cattle? Will they not then see? | As-Sajda : 27
وَيَقُولُونَ مَتَىٰ هَٰذَا الْفَتْحُ إِنْ كُنْتُمْ صَادِقِينَ | They say, ‘When will this judgement be, if you are truthful?’ | As-Sajda : 28
قُلْ يَوْمَ الْفَتْحِ لَا يَنْفَعُ الَّذِينَ كَفَرُوا إِيمَانُهُمْ وَلَا هُمْ يُنْظَرُونَ | Say, ‘On the day of judgement their [newly found] faith will not avail the faithless, nor will they be granted any respite.’ | As-Sajda : 29
فَأَعْرِضْ عَنْهُمْ وَانْتَظِرْ إِنَّهُمْ مُنْتَظِرُونَ | So turn away from them, and wait. They too are waiting. | As-Sajda : 30
The Surah before, talks about wisdom of being grateful to God and that the good humans hold on to God's handhold.
Surah Ahzab Welayat of Nabi (s) and the possessors of kinship, is emphasized 33:6. Their ultimate purity is emphasized 33:33. Salawat is emphasized with respect to the Nabi (s). And seal of Nubuwa is found in that chapter.
Then Surah Sheba it's again gratitude is the theme, and warnings of being ungrateful to God's favors and the reward Mohammad (s) can been as seeking is false, that is said to be for ourselves in that chapter.
The Imams (a) up to Imam Hassan Al-Askari (a) were a gift and trial.
The Mahdi (a) Ghayba and him returning is another trial all together. Aliflammeem is about the transition of this trial to that trial, but especially for Imam Hassan Al-Askari (a) that is tasked with this transition period.
The past history of how Imams of Bani-Israel were dealt by their own people is indeed a similitude of our trial with respect to the Imams appointed among us.
Aliflammeem which is one of the descriptions and instances of God's Name, is to say, if you can get to Hassan Al-askari (a) paying heed to the warnings, then you would have accepted God's favor and not walked the footsteps of past nations in disobedience to God and his anointed leaders.
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(1) ألَم }: في المعاني عن الصادق عليه السلام ألم هو حرف من حروف اسم الله الأعظم المقطّع في القرآن الذي يؤلفه النبيّ صلّى الله عليه وآله أو الامام فإذا دعا به أُجيب.
from Imam Sadiq (a) "aliflammeem" is is a letters among the letters of God's greatest Name disjointed in Quran, by which he brings together the Prophet (s) and the leader so if he is prayed by it, it is answered.
from Imam Sadiq (a) "aliflammeem" is is a letters among the letters of God's greatest Name disjointed in Quran, by which he brings together the Prophet (s) and the leader so if he is prayed by it, it is answered.
Salam
Something to notice about 42:23, it also says "the love" not simple "love", that is subtle, but that is to say the love in the kin is saying there is a love they are due, and as far as he can be accused of seeking a selfish reward from power authority leadership etc, all that can be said to be nothing but recognizing and loving the position he has for who he is and his family share with him that, but the word "the" suggests there is but one love for every single member of Al-Qurba.
They are all due one single love. This goes well with the theme in Quran not to separate between Messengers.
Something to notice about 42:23, it also says "the love" not simple "love", that is subtle, but that is to say the love in the kin is saying there is a love they are due, and as far as he can be accused of seeking a selfish reward from power authority leadership etc, all that can be said to be nothing but recognizing and loving the position he has for who he is and his family share with him that, but the word "the" suggests there is but one love for every single member of Al-Qurba.
They are all due one single love. This goes well with the theme in Quran not to separate between Messengers.
Salam
Also notice "and.." only appears in this reward verse (42:23) as opposed to other reward verses, this is because all other verses are already explaining and defending what Mohammad (s) or a Prophet or a Messenger would be accused of seeking a reward to be really this and that and is not a selfish reward, and so is defending the Prophet (s). 42:23 starts with simply saying all that you accuse him of is in fact "the love" in the kin, and so yes, you are correct, he has authority, obedience is due to him, you must submit to every command he says, etc, and as well his family who will be from the offspring of Fatima share with him that. But if it left it at that, it would not be defending the Prophet (s) so it's saying, yes, he is due to all these things and his family as well, but this a means to do goodness, and God will forgive and appreciate anyone who does this and reward them for this act of goodness (the love in Al-Qurba).
Also notice "and.." only appears in this reward verse (42:23) as opposed to other reward verses, this is because all other verses are already explaining and defending what Mohammad (s) or a Prophet or a Messenger would be accused of seeking a reward to be really this and that and is not a selfish reward, and so is defending the Prophet (s). 42:23 starts with simply saying all that you accuse him of is in fact "the love" in the kin, and so yes, you are correct, he has authority, obedience is due to him, you must submit to every command he says, etc, and as well his family who will be from the offspring of Fatima share with him that. But if it left it at that, it would not be defending the Prophet (s) so it's saying, yes, he is due to all these things and his family as well, but this a means to do goodness, and God will forgive and appreciate anyone who does this and reward them for this act of goodness (the love in Al-Qurba).
Salam
Although Quran does mention "family of Haroun" and implying it is one and the same as the "family of Musa" by the singular taraka. We see in Quran, it argues more with the family of Ibrahim. Why is this the case?
We see that Jews and Christians lost the concept of an Ahlulbayt. Instead, Jews saw the talk of Isaac and Jacob to be a story of them as their offspring. The Quran however doesn't confirm that bani-Israel is even all offspring of Nuh let alone Ibrahim let alone Yaqoub. In Surah Isra it says "offspring from who we carried with Nuh" which had believers in there as well per Quran.
We see that Quran shows a different original intention to mention the Ahlulbayt of Ibrahim in the Torah and that is the chosen concept of family. To emphasize they should accept it in the past to future, there is a series of verses.
Among these:
إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ | Indeed Allah chose Adam and Noah, and the family of Abraham and the family of Imran above all the nations; | Aal-i-Imraan : 33
ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ | some of them are descendants of the others, and Allah is all-hearing, all-knowing. | Aal-i-Imraan : 34
Some thing to notice, is Nuh (a) is the 9th successor of Adam (a) and Imran (a) is 9th successor of Musa (a) showing wisdom as to why it didn't say "family of Nuh" or "family of Adam". However else where we find Auli-Yaqoub is used interchangeably with Auli-Ibrahim. And so family of Imran = family of Musa and Haroun, but he has predecessors and successors.
What I want to show in this post is how Sunnah compliments the Quran. In with respect to Salawat, we are taught to say:
"O God bless Mohammad and the family of Mohammad just as you blessed Ibrahim and the family of Ibrahim indeed you are Praiseworthy Majestic"
There is two "family/people of the House", which suggests the House means THE chosen Household by God of the time. Before going over those, I want to talk about how Ulil-Amr is introduced:
أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا | Do they envy the humans for what Allah has given them out of His grace? So indeed we gave the family of Abraham the Book and wisdom, and We have given them a great sovereignty/authority. | An-Nisaa : 54
This contextualizes the Authority discussed in 4:59 to be about the same type given to the family of Ibrahim (a). This was an immense authority by which they guided God's servants back to him and by which obedience to them was obedience to God and by which they were able to perform miracles including bringing back the dead to life, like the birds Ibrahim (a) brought back to life. The Ulil-Amr from us hence are analogous to the family of Ibrahim and hence definitely the family of Mohammad (S).
The talk about signs of God and faith in them and disbelief is all emphasis to not reject the family of Mohammad (s) we too are possessors of authority, that is the implication of the "from you" in 4:59. That you similarly been given possessors of the Authority from us.
We see now wisdom, as to why to mention Ahlulbayt of Ibrahim (a). We read after being given news of chosen ones in their offspring:
قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ | They said, ‘Are you amazed at Allah’s dispensation? [That is] Allah’s mercy and His blessings upon you, members of the household. Indeed He is all-laudable, all-glorious.’ | Hud : 73
And then we read regarding Ahlulbayt of Mohammad (s):
وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ۖ وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا | Stay in your houses and do not flaunt your finery like the former [days of pagan] ignorance. Maintain the prayer and pay the zakat, and obey Allah and His Apostle. Allah only desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. | Al-Ahzaab : 33
The second sentence is in plural male while the first sentence plural female, and while Sarah (a) is included in Ahlulbayt of Ibrahim (a), it's obvious by the tone wives of Prophet (s) to fear God with respect to the Prophet as he is intensely and completely purified by God but includes Prophet's (s) family with him in that praise.
The high rank of the Prophet can be seen similarly emphasized with respect to wives to fear in the prelude to Salawat verse, it says:
لَا جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ وَلَا أَبْنَائِهِنَّ وَلَا إِخْوَانِهِنَّ وَلَا أَبْنَاءِ إِخْوَانِهِنَّ وَلَا أَبْنَاءِ أَخَوَاتِهِنَّ وَلَا نِسَائِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَانُهُنَّ ۗ وَاتَّقِينَ اللَّهَ ۚ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدًا | There is no sin on them [in socializing freely] with their fathers, or their sons, or their brothers, or their brothers’ sons, or the sons of their sisters, or their own womenfolk, or what their oaths possess and be wary of Allah. Indeed Allah is witness to all things. | Al-Ahzaab : 55
The bold is female plural, then God emphasizes on the rank of the Prophet (s) with him:
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا | Indeed Allah and His angels bless the Prophet; O you who have faith! Invoke blessings on him and invoke Peace upon him in a worthy manner. | Al-Ahzaab : 56
So we see there is a link with emphasizing the rank and station of the Prophet (s) with the wives.
Although Quran does mention "family of Haroun" and implying it is one and the same as the "family of Musa" by the singular taraka. We see in Quran, it argues more with the family of Ibrahim. Why is this the case?
We see that Jews and Christians lost the concept of an Ahlulbayt. Instead, Jews saw the talk of Isaac and Jacob to be a story of them as their offspring. The Quran however doesn't confirm that bani-Israel is even all offspring of Nuh let alone Ibrahim let alone Yaqoub. In Surah Isra it says "offspring from who we carried with Nuh" which had believers in there as well per Quran.
We see that Quran shows a different original intention to mention the Ahlulbayt of Ibrahim in the Torah and that is the chosen concept of family. To emphasize they should accept it in the past to future, there is a series of verses.
Among these:
إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ | Indeed Allah chose Adam and Noah, and the family of Abraham and the family of Imran above all the nations; | Aal-i-Imraan : 33
ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ | some of them are descendants of the others, and Allah is all-hearing, all-knowing. | Aal-i-Imraan : 34
Some thing to notice, is Nuh (a) is the 9th successor of Adam (a) and Imran (a) is 9th successor of Musa (a) showing wisdom as to why it didn't say "family of Nuh" or "family of Adam". However else where we find Auli-Yaqoub is used interchangeably with Auli-Ibrahim. And so family of Imran = family of Musa and Haroun, but he has predecessors and successors.
What I want to show in this post is how Sunnah compliments the Quran. In with respect to Salawat, we are taught to say:
"O God bless Mohammad and the family of Mohammad just as you blessed Ibrahim and the family of Ibrahim indeed you are Praiseworthy Majestic"
There is two "family/people of the House", which suggests the House means THE chosen Household by God of the time. Before going over those, I want to talk about how Ulil-Amr is introduced:
أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا | Do they envy the humans for what Allah has given them out of His grace? So indeed we gave the family of Abraham the Book and wisdom, and We have given them a great sovereignty/authority. | An-Nisaa : 54
This contextualizes the Authority discussed in 4:59 to be about the same type given to the family of Ibrahim (a). This was an immense authority by which they guided God's servants back to him and by which obedience to them was obedience to God and by which they were able to perform miracles including bringing back the dead to life, like the birds Ibrahim (a) brought back to life. The Ulil-Amr from us hence are analogous to the family of Ibrahim and hence definitely the family of Mohammad (S).
The talk about signs of God and faith in them and disbelief is all emphasis to not reject the family of Mohammad (s) we too are possessors of authority, that is the implication of the "from you" in 4:59. That you similarly been given possessors of the Authority from us.
We see now wisdom, as to why to mention Ahlulbayt of Ibrahim (a). We read after being given news of chosen ones in their offspring:
قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ | They said, ‘Are you amazed at Allah’s dispensation? [That is] Allah’s mercy and His blessings upon you, members of the household. Indeed He is all-laudable, all-glorious.’ | Hud : 73
And then we read regarding Ahlulbayt of Mohammad (s):
وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ۖ وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا | Stay in your houses and do not flaunt your finery like the former [days of pagan] ignorance. Maintain the prayer and pay the zakat, and obey Allah and His Apostle. Allah only desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. | Al-Ahzaab : 33
The second sentence is in plural male while the first sentence plural female, and while Sarah (a) is included in Ahlulbayt of Ibrahim (a), it's obvious by the tone wives of Prophet (s) to fear God with respect to the Prophet as he is intensely and completely purified by God but includes Prophet's (s) family with him in that praise.
The high rank of the Prophet can be seen similarly emphasized with respect to wives to fear in the prelude to Salawat verse, it says:
لَا جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ وَلَا أَبْنَائِهِنَّ وَلَا إِخْوَانِهِنَّ وَلَا أَبْنَاءِ إِخْوَانِهِنَّ وَلَا أَبْنَاءِ أَخَوَاتِهِنَّ وَلَا نِسَائِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَانُهُنَّ ۗ وَاتَّقِينَ اللَّهَ ۚ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدًا | There is no sin on them [in socializing freely] with their fathers, or their sons, or their brothers, or their brothers’ sons, or the sons of their sisters, or their own womenfolk, or what their oaths possess and be wary of Allah. Indeed Allah is witness to all things. | Al-Ahzaab : 55
The bold is female plural, then God emphasizes on the rank of the Prophet (s) with him:
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا | Indeed Allah and His angels bless the Prophet; O you who have faith! Invoke blessings on him and invoke Peace upon him in a worthy manner. | Al-Ahzaab : 56
So we see there is a link with emphasizing the rank and station of the Prophet (s) with the wives.
This goes back to the introduction of the Surah:
The Prophet has more right/authority over the believers then themselves, and his wives are (as if) their mothers, and the possessors of kinship/family relationship/blood relation, some of them have more right/authority then others, in the book of God, from the travellers/emigrants and the believers - only that you to your Masters/Authorities (Awliya) do goodness - indeed this is written in the book. And when God took the covenant of the Prophets and with you, and from Noah and Abraham and Moses and Jesus son of Mary and we took them a firm covenant. That he may question the truthful for their truthfulness and has prepared the disbelievers a painful chastisement. (33:6–8)
The 33:33 and preceding verses and verse 33:34 emphasize wives to take seriously this responsibility they have as wives of the Prophet and for believers to honor their position, and not to marry any of them, but in 33:6, the Awliya have the same Welayat emphasize in the start with Prophet (s) being Awla to believers then themselves (more right/claim/authority to them then themselves), back tracking, we see the Ulil-Arham have been emphasized on, this obviously flowing with respect to the Prophet and his Welayat, and just like Ibrahim has an Ahlulbayt, so does the Prophet (s).
So we see 33:6 and 33:33 are very linked together.
The salawat is also taught by God to be "Peace be upon the family of Yaseen" and the Prophet (s) said to bless his family with him "O God bless Mohammad and the family of Mohammad".
The famous hadithal Kisaa (hadith of the cloak) has only Ali (a), Fatima (a), Hassan (a) and Hussain (a) with the Prophet (s).
Else where we read:
وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِنْ ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ | When his Lord tested Abraham with certain words and he fulfilled them, He said, ‘I am making you the Imam of mankind.’ Said he, ‘And from among my descendants?’ He said, ‘My pledge does not extend to the unjust.’ | Al-Baqara : 124
And so Ibrahim (a) and his leadership is emphasized with respect to his offspring and we read:
وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً ۖ وَكُلًّا جَعَلْنَا صَالِحِينَ | And We gave him Isaac, and Jacob as well for a grandson, and each of them We made righteous. | Al-Anbiyaa : 72
وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ ۖ وَكَانُوا لَنَا عَابِدِينَ | We made them imams, guiding by Our command, and We revealed to them [concerning] the performance of good deeds, the maintenance of prayers, and the giving of zakat, and they used to worship Us. | Al-Anbiyaa : 73
Now going back to Surah Baqara, we see the wisdom of also mentioning Musa and Haroun were to given Imams as successors:
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ | Their prophet said to them, ‘Indeed the sign of his authority/kingship shall be that the Ark will come to you, bearing tranquility from your Lord and the remainder left behind by the House of Moses and the House of Aaron, borne by the angels. There is indeed a sign in that for you, should you be faithful.’ | Al-Baqara : 248
The singular taraka shows Ahlulbayt of Haroun is one and the same with Ahlulbayt of Musa, and the emphasis on Haroun obviously implies given the respect they have to Musa, then the successors were in the offspring of Haroun.
We read about Musa (a) and Haroun (a) and their successors (a) being leaders:
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ | When they had been patient and had conviction in Our signs, We appointed amongst them Imams to guide by Our command. | As-Sajda : 24
And then there is an integration of allusion that similarly, the Imams promised from the nation of Mohammad (s):
وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ | And We wish to show favor to those who were abased in the land, and to make them imams, and to make them the heirs, | Al-Qasas : 5
Although this verse is usually translated as referring to the past, the translation, should be as in present tense, because the verse is saying God wishes now to do this.
And this links to the fact, that there is a Pharaoh and Haman among the people during Mohammad's (s) time as well, even if he doesn't have manifest position and authority.
The Prophet has more right/authority over the believers then themselves, and his wives are (as if) their mothers, and the possessors of kinship/family relationship/blood relation, some of them have more right/authority then others, in the book of God, from the travellers/emigrants and the believers - only that you to your Masters/Authorities (Awliya) do goodness - indeed this is written in the book. And when God took the covenant of the Prophets and with you, and from Noah and Abraham and Moses and Jesus son of Mary and we took them a firm covenant. That he may question the truthful for their truthfulness and has prepared the disbelievers a painful chastisement. (33:6–8)
The 33:33 and preceding verses and verse 33:34 emphasize wives to take seriously this responsibility they have as wives of the Prophet and for believers to honor their position, and not to marry any of them, but in 33:6, the Awliya have the same Welayat emphasize in the start with Prophet (s) being Awla to believers then themselves (more right/claim/authority to them then themselves), back tracking, we see the Ulil-Arham have been emphasized on, this obviously flowing with respect to the Prophet and his Welayat, and just like Ibrahim has an Ahlulbayt, so does the Prophet (s).
So we see 33:6 and 33:33 are very linked together.
The salawat is also taught by God to be "Peace be upon the family of Yaseen" and the Prophet (s) said to bless his family with him "O God bless Mohammad and the family of Mohammad".
The famous hadithal Kisaa (hadith of the cloak) has only Ali (a), Fatima (a), Hassan (a) and Hussain (a) with the Prophet (s).
Else where we read:
وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِنْ ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ | When his Lord tested Abraham with certain words and he fulfilled them, He said, ‘I am making you the Imam of mankind.’ Said he, ‘And from among my descendants?’ He said, ‘My pledge does not extend to the unjust.’ | Al-Baqara : 124
And so Ibrahim (a) and his leadership is emphasized with respect to his offspring and we read:
وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً ۖ وَكُلًّا جَعَلْنَا صَالِحِينَ | And We gave him Isaac, and Jacob as well for a grandson, and each of them We made righteous. | Al-Anbiyaa : 72
وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ ۖ وَكَانُوا لَنَا عَابِدِينَ | We made them imams, guiding by Our command, and We revealed to them [concerning] the performance of good deeds, the maintenance of prayers, and the giving of zakat, and they used to worship Us. | Al-Anbiyaa : 73
Now going back to Surah Baqara, we see the wisdom of also mentioning Musa and Haroun were to given Imams as successors:
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ | Their prophet said to them, ‘Indeed the sign of his authority/kingship shall be that the Ark will come to you, bearing tranquility from your Lord and the remainder left behind by the House of Moses and the House of Aaron, borne by the angels. There is indeed a sign in that for you, should you be faithful.’ | Al-Baqara : 248
The singular taraka shows Ahlulbayt of Haroun is one and the same with Ahlulbayt of Musa, and the emphasis on Haroun obviously implies given the respect they have to Musa, then the successors were in the offspring of Haroun.
We read about Musa (a) and Haroun (a) and their successors (a) being leaders:
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ | When they had been patient and had conviction in Our signs, We appointed amongst them Imams to guide by Our command. | As-Sajda : 24
And then there is an integration of allusion that similarly, the Imams promised from the nation of Mohammad (s):
وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ | And We wish to show favor to those who were abased in the land, and to make them imams, and to make them the heirs, | Al-Qasas : 5
Although this verse is usually translated as referring to the past, the translation, should be as in present tense, because the verse is saying God wishes now to do this.
And this links to the fact, that there is a Pharaoh and Haman among the people during Mohammad's (s) time as well, even if he doesn't have manifest position and authority.
And we see in Surah Noor:
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ | Allah has promised those who have given security from you and have done righteous deeds, that He will surely make them rulers/caliphs/successors in the earth, just as He made those who were before them rulers/caliphs/successors, and He will surely establish for them their religion which He has approved for them, and that He will surely change their state to security after their fear, while they worship Me, not ascribing any partners to Me. Whoever is ungrateful after that—it is they who are the transgressors. | An-Noor : 55
The Quran emphasizes on the past, so we know God will make us Caliphs just as he did in the past, same way, and we read:
وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا ۚ إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ | He said, ‘Board it: By the Name of Allah it shall set sail and cast anchor. Indeed my Lord is all-forgiving, all-merciful.’ | Hud : 41
And we read:
وَلَهُ الْجَوَارِ الْمُنْشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ | His are the sailing ships on the sea [appearing] like landmarks. | Ar-Rahmaan : 24
وَمِنْ آيَاتِهِ الْجَوَارِ فِي الْبَحْرِ كَالْأَعْلَامِ | Among His signs are the ships [that run] on the sea [appearing] like landmarks. | Ash-Shura : 32
إِنْ يَشَأْ يُسْكِنِ الرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَىٰ ظَهْرِهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ | If He wishes He stills the wind, whereat they remain standstill on its surface. There are indeed signs in that for every patient and grateful [servant]. | Ash-Shura : 33
أَوْ يُوبِقْهُنَّ بِمَا كَسَبُوا وَيَعْفُ عَنْ كَثِيرٍ | Or He wrecks them because of what they have earned, and He excuses many [an offense]. | Ash-Shura : 34
And so we see the point of making the Imams and Messengers analogous to Captains of the ship of salvation:
وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا ۖ وَقَالَ اللَّهُ إِنِّي مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ فَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ | Certainly Allah took a pledge from the Children of Israel, and We raised from them twelve Captains. And Allah said, ‘I am with you! Surely, if you maintain the prayer and give the zakat and have faith in My apostles and support them and lend Allah a good loan, I will surely absolve you of your misdeeds, and I will surely admit you into gardens with streams running in them. But whoever of you disbelieves after that has certainly strayed from the right way.’ | Al-Maaida : 12
And they are each the ship and all together the ship, one path and split in twelve branches as paths:
وَمِنْ قَوْمِ مُوسَىٰ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ | Among the people of Moses is a way who guide [the people] by the truth and do justice thereby. | Al-A'raaf : 159
In the same way Ibrahim (a) was a way:
إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ | Indeed Abraham was a way, obedient to Allah, a upright, and he was not a polytheist. | An-Nahl : 120
And successors of Musa (a) were split into ways:
وَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِبْ بِعَصَاكَ الْحَجَرَ ۖ فَانْبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَىٰ ۖ كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ | We split them up into twelve branches as ways, and We revealed to Moses, when his people asked him for water, [saying], ‘Strike the rock with your staff,’ whereat twelve fountains gushed forth from it. Every people came to know its drinking-place. And We shaded them with clouds, and We sent down to them manna and quails: ‘Eat of the good things We have provided you.’ And they did not wrong Us, but they used to wrong [only] themselves. | Al-A'raaf : 160
And this was in flow with the light revealed with Mohammad (s):
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ۚ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ | —those who follow the Apostle, the untaught prophet, whose mention they find written with them in the Torah and the Evangel, who bids them to do what is right and forbids them from what is wrong, makes lawful to them all the good things and forbids them from all vicious things, and relieves them of their burdens and the shackles that were upon them—those who believe in him, honour him, and help him and follow the light that has been sent down with him, they are the felicitous.’ | Al-A'raaf : 157
And so to follow Mohammad (s) and follow Musa (a), you follow their successors who are the light revealed along with the divine revelations.
We see indeed the Quran explains itself with respect to itself and the different verses contextualize and prove what is meant.
Hence, The kin in 42:23 described to be a path in 25:57 are no doubt the same Possessors of the Authority from us in 4:59.
Now having said this, 33:33 is a unique verse in Quran where Ahlulbayt of Mohammad (s) are addressed one time and one time only as "Ahlulbayt".
We see that, in terms of purity reputation, God only desires them to have pure status in minds of people higher then others to the extent no uncleanness is attributed to them. However, aside from that, is that God does not want to remove a single blessing away from them. This is implied by the fact God only desires to ward off uncleanness from them and nothing else. The "le" suggests the purpose of the book is only to do this regarding them and although past Ahlulbayts were pure, the purpose of Quran is not to attribute purity to past Ahlulbayts but to this Ahlulbayt. They are the purpose of the book as far as the attributing purity and purity reputation goes.
And it means God wants to bless them with all blessings, which goes well with Salawat verse, and to include them with the Prophet (s) in it.
And lastly, the double term on purity is only used with respect to them, and this is because they are a whole higher level of purity then all others. They are truest form of purity from God's creation. And God only wants to do this by Quran with respect to them as well.
What I wanted to show by this, is how the themes of Quran come together. It maybe look like it's repeating, but it's purposeful and calculative repetition. It brings all sorts of themes and restates the obvious but with different angles. By doing this, it preserves it's own meaning. One these meanings lost over time, is that Ahlulbayt (a) Authority and reputation in terms of higher purity, we shouldn't mix their position with others and put others with their role of guidance.
I will talk more about this later.
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ | Allah has promised those who have given security from you and have done righteous deeds, that He will surely make them rulers/caliphs/successors in the earth, just as He made those who were before them rulers/caliphs/successors, and He will surely establish for them their religion which He has approved for them, and that He will surely change their state to security after their fear, while they worship Me, not ascribing any partners to Me. Whoever is ungrateful after that—it is they who are the transgressors. | An-Noor : 55
The Quran emphasizes on the past, so we know God will make us Caliphs just as he did in the past, same way, and we read:
وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا ۚ إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ | He said, ‘Board it: By the Name of Allah it shall set sail and cast anchor. Indeed my Lord is all-forgiving, all-merciful.’ | Hud : 41
And we read:
وَلَهُ الْجَوَارِ الْمُنْشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ | His are the sailing ships on the sea [appearing] like landmarks. | Ar-Rahmaan : 24
وَمِنْ آيَاتِهِ الْجَوَارِ فِي الْبَحْرِ كَالْأَعْلَامِ | Among His signs are the ships [that run] on the sea [appearing] like landmarks. | Ash-Shura : 32
إِنْ يَشَأْ يُسْكِنِ الرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَىٰ ظَهْرِهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ | If He wishes He stills the wind, whereat they remain standstill on its surface. There are indeed signs in that for every patient and grateful [servant]. | Ash-Shura : 33
أَوْ يُوبِقْهُنَّ بِمَا كَسَبُوا وَيَعْفُ عَنْ كَثِيرٍ | Or He wrecks them because of what they have earned, and He excuses many [an offense]. | Ash-Shura : 34
And so we see the point of making the Imams and Messengers analogous to Captains of the ship of salvation:
وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا ۖ وَقَالَ اللَّهُ إِنِّي مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ فَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ | Certainly Allah took a pledge from the Children of Israel, and We raised from them twelve Captains. And Allah said, ‘I am with you! Surely, if you maintain the prayer and give the zakat and have faith in My apostles and support them and lend Allah a good loan, I will surely absolve you of your misdeeds, and I will surely admit you into gardens with streams running in them. But whoever of you disbelieves after that has certainly strayed from the right way.’ | Al-Maaida : 12
And they are each the ship and all together the ship, one path and split in twelve branches as paths:
وَمِنْ قَوْمِ مُوسَىٰ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ | Among the people of Moses is a way who guide [the people] by the truth and do justice thereby. | Al-A'raaf : 159
In the same way Ibrahim (a) was a way:
إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ | Indeed Abraham was a way, obedient to Allah, a upright, and he was not a polytheist. | An-Nahl : 120
And successors of Musa (a) were split into ways:
وَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِبْ بِعَصَاكَ الْحَجَرَ ۖ فَانْبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَىٰ ۖ كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ | We split them up into twelve branches as ways, and We revealed to Moses, when his people asked him for water, [saying], ‘Strike the rock with your staff,’ whereat twelve fountains gushed forth from it. Every people came to know its drinking-place. And We shaded them with clouds, and We sent down to them manna and quails: ‘Eat of the good things We have provided you.’ And they did not wrong Us, but they used to wrong [only] themselves. | Al-A'raaf : 160
And this was in flow with the light revealed with Mohammad (s):
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ۚ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ | —those who follow the Apostle, the untaught prophet, whose mention they find written with them in the Torah and the Evangel, who bids them to do what is right and forbids them from what is wrong, makes lawful to them all the good things and forbids them from all vicious things, and relieves them of their burdens and the shackles that were upon them—those who believe in him, honour him, and help him and follow the light that has been sent down with him, they are the felicitous.’ | Al-A'raaf : 157
And so to follow Mohammad (s) and follow Musa (a), you follow their successors who are the light revealed along with the divine revelations.
We see indeed the Quran explains itself with respect to itself and the different verses contextualize and prove what is meant.
Hence, The kin in 42:23 described to be a path in 25:57 are no doubt the same Possessors of the Authority from us in 4:59.
Now having said this, 33:33 is a unique verse in Quran where Ahlulbayt of Mohammad (s) are addressed one time and one time only as "Ahlulbayt".
We see that, in terms of purity reputation, God only desires them to have pure status in minds of people higher then others to the extent no uncleanness is attributed to them. However, aside from that, is that God does not want to remove a single blessing away from them. This is implied by the fact God only desires to ward off uncleanness from them and nothing else. The "le" suggests the purpose of the book is only to do this regarding them and although past Ahlulbayts were pure, the purpose of Quran is not to attribute purity to past Ahlulbayts but to this Ahlulbayt. They are the purpose of the book as far as the attributing purity and purity reputation goes.
And it means God wants to bless them with all blessings, which goes well with Salawat verse, and to include them with the Prophet (s) in it.
And lastly, the double term on purity is only used with respect to them, and this is because they are a whole higher level of purity then all others. They are truest form of purity from God's creation. And God only wants to do this by Quran with respect to them as well.
What I wanted to show by this, is how the themes of Quran come together. It maybe look like it's repeating, but it's purposeful and calculative repetition. It brings all sorts of themes and restates the obvious but with different angles. By doing this, it preserves it's own meaning. One these meanings lost over time, is that Ahlulbayt (a) Authority and reputation in terms of higher purity, we shouldn't mix their position with others and put others with their role of guidance.
I will talk more about this later.
Salam
We so far showing Quran repetition is very calculative in that it repeats to contextualize it's meaning and bring in subjects.
One of the most emphasized subjects is the issue of chosen ones and proof there are chosen ones.
In Quran it describes Isa (a):
إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ
Surat Aal-i-Imraan : 45 سورة آل عمران : ٤٥
When the angels said, ‘O Mary, Allah gives you the good news of a Word from Him whose name is Messiah, Jesus son of Mary, distinguished in the world and the Hereafter and one of those brought near [to Allah].
The believers are all drawn close to God, but the meaning drawn close to God means something else in Quran and is synonymous with the status of being chosen by God. Notice the verse emphasizes on those brought near to God as a reward in the next world. This is because the rank of their closeness is veiled in this world.
This goes well with the verse:
وَالسَّابِقُونَ السَّابِقُونَ | And the Foremost of the foremost ones: | Al-Waaqia : 10
أُولَٰئِكَ الْمُقَرَّبُونَ | they are the ones brought near [to Allah], | Al-Waaqia : 11
Despite the umma of Mohammad (s) being the best umma, it says:
ثُلَّةٌ مِنَ الْأَوَّلِينَ | A multitude from the former [generations] | Al-Waaqia : 13
وَقَلِيلٌ مِنَ الْآخِرِينَ | and a few from the latter ones. | Al-Waaqia : 14
This is because the foremost of the foremost ones, are the chosen ones and the station of brought near to God, notice how it emphasizes on bringing near to God in next world with Isa (a) and hence, we see the foremost of the foremost:
فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ | Then, if he be of those brought near, | Al-Waaqia : 88
فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ | then ease, abundance, and a garden of bliss. | Al-Waaqia : 89
Now else where we read:
وَالَّذِي أَوْحَيْنَا إِلَيْكَ مِنَ الْكِتَابِ هُوَ الْحَقُّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ ۗ إِنَّ اللَّهَ بِعِبَادِهِ لَخَبِيرٌ بَصِيرٌ | That which We have revealed to you of the Book is the truth, confirming what was [revealed] before it. Indeed Allah is all-aware, all-seeing about His servants. | Faatir : 31
The emphasis on God with his servants is seeing aware and so aware of his servants says:
ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ | Then we inherit the book to those who we chosen of our servant so some of them (servants) are those who wrong themselves, and some of them are in a middle (course) and some of them are those who race in all the good works by Allah’s will. That is the greatest grace [of Allah]! | Faatir : 32
This is showing God choose from those who race ahead in all good deeds. This implies in all times, he will have among us those who are best in deeds, and those are the chosen and drawn nigh ones, and he chooses from those servants.
And we read about Lut (a):
فَآمَنَ لَهُ لُوطٌ ۘ وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّي ۖ إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ | Thereupon Lot believed in him, and he said, ‘Indeed I am migrating toward my Lord. Indeed He is the All-mighty, the All-wise.’ | Al-Ankaboot : 26
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ | And as for the best of the foremost from the Emigrants (towards God) and the Helpers (of God) and those who followed them in goodness—Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens with streams running in them, to remain in them forever. That is the great success. | At-Tawba : 100
There is a hadith from Imam Ali (a) where he explains the Subiqoon al-Subiqoon to be Prophets and their successors. And that the best of the foremost are Ahlulbayt (a).
And so we see in this way, Quran through repeating somethings in different places, emphasizes and contextualizes it's own verses. There is this hadith from Yanabal Mawada:
الشيخ إبراهيم بن محمد الحمويني - من أعيان علماء العامة - في كتاب فرائد السمطين في فضائل المرتضى والبتول والسبطين، قال: أنبأني السيد النسابة جلال الدين عبد الحميد بن فخار بن معد بن فخار الموسوي، قال: أنبأنا والدي السيد شمس الدين شيخ الشرف فخار بروايته، عن شاذان بن جبرائيل القمي، عن جعفر بن محمد الدورسي، عن أبيه، عن أبي جعفر محمد بن علي بن بابويه القمي - رحمة الله عليه - قال: حدثنا أبي ومحمد بن الحسن - رضي الله عنه - قالا: حدثنا سعد بن عبد الله، قال: حدثنا يعقوب بن يزيد، عن حماد بن عيسى، عن عمر ابن أذينة، عن أبان بن أبي عياش، عن سليم بن قيس الهلالي قال: رأيت عليا (عليه السلام) في مسجد رسول الله (صلى الله عليه وآله) في خلافة عثمان - رضي الله عنه - وجماعة يتحدثون ويتذاكرون العلم والفقه، فذكروا قريشا وفضلها وسوابقها وهجرتها، وما قال فيها رسول الله (صلى الله عليه وآله) من الفضل. وساق الحديث بما قال رسول الله (صلى الله عليه وآله) في قريش من الفضل إلى أن قال: وعلي بن أبي طالب (عليه السلام) ساكت لا ينطق ولا أحد من أهل بيته.
فأقبل القوم عليه فقالوا: يا أبا الحسن ما يمنعك أن تتكلم؟
فقال: " ما من الحيين (يعني: المهاجرين من قريش والأنصار) إلا وقد ذكر فضلا وقال حقا فأنا أسألكم يا معشر قريش والأنصار بمن أعطاكم الله هذا الفضل؟ أبأنفسكم، وعشائركم، وأهل بيوتاتكم أم بغيركم "؟
قالوا: بل أعطانا الله ومن به علينا بمحمد (صلى الله عليه وآله) لا بأنفسنا وعشائرنا، ولا بأهل بيوتاتنا.
قال: " صدقتم يا معشر قريش والأنصار، ألستم تعلمون أن الذي نلتم من خير الدنيا والآخرة منا أهل البيت خاصة دون غيرهم؟ وأن ابن عمي رسول الله (صلى الله عليه وآله) قال: إني وأهل بيتي كنا نورا يسعى بين يدي الله تعالى قبل أن يخلق الله عز وجل آدم (عليه السلام) بأربعة عشر ألف سنة فلما خلق الله آدم وضع ذلك النور في صلبه وأهبطه إلى الأرض، ثم حمله في السفينة في صلب نوح (عليه السلام)، ثم قذف به في النار في صلب إبراهيم (عليه السلام) ثم لم يزل الله عز وجل ينقلنا في الأصلاب الكريمة إلى الأرحام الطاهرة، ومن الأرحام الطاهرة إلى الأصلاب الكريمة من الآباء والأمهات، لم يكن منهم واحد على سفاح قط ".
فقال أهل السابقة والقدمة، وأهل بدر، وأهل أحد: نعم، قد سمعنا من رسول الله (صلى الله عليه وآله).
ثم قال: " أنشدكم الله أتعلمون أن الله عز وجل فضل في كتابه السابق على المسبوق في غير آية، وإني لم يسبقني إلى الله عز وجل وإلى رسول الله (صلى الله عليه وآله) أحد من هذه الأمة "؟ قالوا: اللهم نعم.
قال: " فأنشدكم الله أتعلمون حيث نزلت * (والسابقون الأولون من المهاجرين والأنصار) *(1) * (والسابقون السابقون أولئك المقربون) *(2) سئل عنها رسول الله (صلى الله عليه وآله) فقال: أنزلها الله تعالى ذكره في الأنبياء وأوصيائهم. فأنا أفضل أنبياء الله ورسله، وعلي بن أبي طالب وصيي أفضل الأوصياء "؟ قالوا: اللهم نعم.
قال: " فأنشدكم الله أتعلمون حيث نزلت: * (يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم) *(3) وحيث نزلت: * (إنما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلاة ويؤتون الزكاة وهم راكعون) *(4) وحيث نزلت * (ولم يتخذوا من دون الله وليجة) *(5) قال الناس: يا رسول الله أخاصة في بعض المؤمنين أم عامة بجميعهم؟ فأمر الله عز وجل نبيه (صلى الله عليه وآله) أن يعلمهم ولاة أمرهم، وأن يفسر لهم من ولاة أمرهم ما فسر لهم من صلاتهم وزكاتهم، وحجهم، ونصبني للناس بغدير خم، ثم خطب فقال:
أيها الناس إن الله أرسلني برسالة ضاق بها صدري، وظننت أن الناس مكذبي فأوعدني لأبلغها أو ليعذبني، ثم أمر فنودي بالصلاة جامعة، ثم خطب فقال: أيها الناس أتعلمون أن الله عز وجل مولاي وأنا مولى المؤمنين، وأنا أولى بهم من أنفسهم؟ قالوا: بلى يا رسول الله، قال: قم يا علي فقمت فقال: من كنت مولاه فعلي مولاه، اللهم وال من والاه وعاد من عاداه.
فقام سلمان فقال: يا رسول الله ولاء ماذا؟ فقال: ولاء كولائي، من كنت أولى به من نفسه، فعلي أولى به من نفسه، فأنزل الله تعالى ذكره: * (اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا) *(6) فكبر رسول الله (صلى الله عليه وآله) وقال: الله أكبر على تمام نبوتي وتمام دين الله ولاية علي بعدي.
فقام أبو بكر وعمر فقالا: يا رسول الله هؤلاء الآيات خاصة في علي؟ قال: بلى فيه وفي أوصيائي إلى يوم القيامة.
The relevant part:
قال: " فأنشدكم الله أتعلمون حيث نزلت * (والسابقون الأولون من المهاجرين والأنصار) *(1) * (والسابقون السابقون أولئك المقربون) *(2) سئل عنها رسول الله (صلى الله عليه وآله) فقال: أنزلها الله تعالى ذكره في الأنبياء وأوصيائهم. فأنا أفضل أنبياء الله ورسله، وعلي بن أبي طالب وصيي أفضل الأوصياء "؟ قالوا: اللهم نعم.
he (Ali (a)) said I emphasize on you by God don't you know when God revealed "The best of the foremost of the emigrants and helpers" "The foremost of the foremost" the Messenger (s) was asked regarding so he said "God has revealed in reminder of his Prophets and Successors" and so I am the best of the Prophets of God and his Messenger and Ali ibn Talib is the best of the successors? so they said "Yes".
So again we see in repetition, there is eloquence in maintaining meaning and contextualizing. Therefore the complain that Quran is repetitive is criticizing one of it's highest features.
We so far showing Quran repetition is very calculative in that it repeats to contextualize it's meaning and bring in subjects.
One of the most emphasized subjects is the issue of chosen ones and proof there are chosen ones.
In Quran it describes Isa (a):
إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ
Surat Aal-i-Imraan : 45 سورة آل عمران : ٤٥
When the angels said, ‘O Mary, Allah gives you the good news of a Word from Him whose name is Messiah, Jesus son of Mary, distinguished in the world and the Hereafter and one of those brought near [to Allah].
The believers are all drawn close to God, but the meaning drawn close to God means something else in Quran and is synonymous with the status of being chosen by God. Notice the verse emphasizes on those brought near to God as a reward in the next world. This is because the rank of their closeness is veiled in this world.
This goes well with the verse:
وَالسَّابِقُونَ السَّابِقُونَ | And the Foremost of the foremost ones: | Al-Waaqia : 10
أُولَٰئِكَ الْمُقَرَّبُونَ | they are the ones brought near [to Allah], | Al-Waaqia : 11
Despite the umma of Mohammad (s) being the best umma, it says:
ثُلَّةٌ مِنَ الْأَوَّلِينَ | A multitude from the former [generations] | Al-Waaqia : 13
وَقَلِيلٌ مِنَ الْآخِرِينَ | and a few from the latter ones. | Al-Waaqia : 14
This is because the foremost of the foremost ones, are the chosen ones and the station of brought near to God, notice how it emphasizes on bringing near to God in next world with Isa (a) and hence, we see the foremost of the foremost:
فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ | Then, if he be of those brought near, | Al-Waaqia : 88
فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ | then ease, abundance, and a garden of bliss. | Al-Waaqia : 89
Now else where we read:
وَالَّذِي أَوْحَيْنَا إِلَيْكَ مِنَ الْكِتَابِ هُوَ الْحَقُّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ ۗ إِنَّ اللَّهَ بِعِبَادِهِ لَخَبِيرٌ بَصِيرٌ | That which We have revealed to you of the Book is the truth, confirming what was [revealed] before it. Indeed Allah is all-aware, all-seeing about His servants. | Faatir : 31
The emphasis on God with his servants is seeing aware and so aware of his servants says:
ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ | Then we inherit the book to those who we chosen of our servant so some of them (servants) are those who wrong themselves, and some of them are in a middle (course) and some of them are those who race in all the good works by Allah’s will. That is the greatest grace [of Allah]! | Faatir : 32
This is showing God choose from those who race ahead in all good deeds. This implies in all times, he will have among us those who are best in deeds, and those are the chosen and drawn nigh ones, and he chooses from those servants.
And we read about Lut (a):
فَآمَنَ لَهُ لُوطٌ ۘ وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّي ۖ إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ | Thereupon Lot believed in him, and he said, ‘Indeed I am migrating toward my Lord. Indeed He is the All-mighty, the All-wise.’ | Al-Ankaboot : 26
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ | And as for the best of the foremost from the Emigrants (towards God) and the Helpers (of God) and those who followed them in goodness—Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens with streams running in them, to remain in them forever. That is the great success. | At-Tawba : 100
There is a hadith from Imam Ali (a) where he explains the Subiqoon al-Subiqoon to be Prophets and their successors. And that the best of the foremost are Ahlulbayt (a).
And so we see in this way, Quran through repeating somethings in different places, emphasizes and contextualizes it's own verses. There is this hadith from Yanabal Mawada:
الشيخ إبراهيم بن محمد الحمويني - من أعيان علماء العامة - في كتاب فرائد السمطين في فضائل المرتضى والبتول والسبطين، قال: أنبأني السيد النسابة جلال الدين عبد الحميد بن فخار بن معد بن فخار الموسوي، قال: أنبأنا والدي السيد شمس الدين شيخ الشرف فخار بروايته، عن شاذان بن جبرائيل القمي، عن جعفر بن محمد الدورسي، عن أبيه، عن أبي جعفر محمد بن علي بن بابويه القمي - رحمة الله عليه - قال: حدثنا أبي ومحمد بن الحسن - رضي الله عنه - قالا: حدثنا سعد بن عبد الله، قال: حدثنا يعقوب بن يزيد، عن حماد بن عيسى، عن عمر ابن أذينة، عن أبان بن أبي عياش، عن سليم بن قيس الهلالي قال: رأيت عليا (عليه السلام) في مسجد رسول الله (صلى الله عليه وآله) في خلافة عثمان - رضي الله عنه - وجماعة يتحدثون ويتذاكرون العلم والفقه، فذكروا قريشا وفضلها وسوابقها وهجرتها، وما قال فيها رسول الله (صلى الله عليه وآله) من الفضل. وساق الحديث بما قال رسول الله (صلى الله عليه وآله) في قريش من الفضل إلى أن قال: وعلي بن أبي طالب (عليه السلام) ساكت لا ينطق ولا أحد من أهل بيته.
فأقبل القوم عليه فقالوا: يا أبا الحسن ما يمنعك أن تتكلم؟
فقال: " ما من الحيين (يعني: المهاجرين من قريش والأنصار) إلا وقد ذكر فضلا وقال حقا فأنا أسألكم يا معشر قريش والأنصار بمن أعطاكم الله هذا الفضل؟ أبأنفسكم، وعشائركم، وأهل بيوتاتكم أم بغيركم "؟
قالوا: بل أعطانا الله ومن به علينا بمحمد (صلى الله عليه وآله) لا بأنفسنا وعشائرنا، ولا بأهل بيوتاتنا.
قال: " صدقتم يا معشر قريش والأنصار، ألستم تعلمون أن الذي نلتم من خير الدنيا والآخرة منا أهل البيت خاصة دون غيرهم؟ وأن ابن عمي رسول الله (صلى الله عليه وآله) قال: إني وأهل بيتي كنا نورا يسعى بين يدي الله تعالى قبل أن يخلق الله عز وجل آدم (عليه السلام) بأربعة عشر ألف سنة فلما خلق الله آدم وضع ذلك النور في صلبه وأهبطه إلى الأرض، ثم حمله في السفينة في صلب نوح (عليه السلام)، ثم قذف به في النار في صلب إبراهيم (عليه السلام) ثم لم يزل الله عز وجل ينقلنا في الأصلاب الكريمة إلى الأرحام الطاهرة، ومن الأرحام الطاهرة إلى الأصلاب الكريمة من الآباء والأمهات، لم يكن منهم واحد على سفاح قط ".
فقال أهل السابقة والقدمة، وأهل بدر، وأهل أحد: نعم، قد سمعنا من رسول الله (صلى الله عليه وآله).
ثم قال: " أنشدكم الله أتعلمون أن الله عز وجل فضل في كتابه السابق على المسبوق في غير آية، وإني لم يسبقني إلى الله عز وجل وإلى رسول الله (صلى الله عليه وآله) أحد من هذه الأمة "؟ قالوا: اللهم نعم.
قال: " فأنشدكم الله أتعلمون حيث نزلت * (والسابقون الأولون من المهاجرين والأنصار) *(1) * (والسابقون السابقون أولئك المقربون) *(2) سئل عنها رسول الله (صلى الله عليه وآله) فقال: أنزلها الله تعالى ذكره في الأنبياء وأوصيائهم. فأنا أفضل أنبياء الله ورسله، وعلي بن أبي طالب وصيي أفضل الأوصياء "؟ قالوا: اللهم نعم.
قال: " فأنشدكم الله أتعلمون حيث نزلت: * (يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم) *(3) وحيث نزلت: * (إنما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلاة ويؤتون الزكاة وهم راكعون) *(4) وحيث نزلت * (ولم يتخذوا من دون الله وليجة) *(5) قال الناس: يا رسول الله أخاصة في بعض المؤمنين أم عامة بجميعهم؟ فأمر الله عز وجل نبيه (صلى الله عليه وآله) أن يعلمهم ولاة أمرهم، وأن يفسر لهم من ولاة أمرهم ما فسر لهم من صلاتهم وزكاتهم، وحجهم، ونصبني للناس بغدير خم، ثم خطب فقال:
أيها الناس إن الله أرسلني برسالة ضاق بها صدري، وظننت أن الناس مكذبي فأوعدني لأبلغها أو ليعذبني، ثم أمر فنودي بالصلاة جامعة، ثم خطب فقال: أيها الناس أتعلمون أن الله عز وجل مولاي وأنا مولى المؤمنين، وأنا أولى بهم من أنفسهم؟ قالوا: بلى يا رسول الله، قال: قم يا علي فقمت فقال: من كنت مولاه فعلي مولاه، اللهم وال من والاه وعاد من عاداه.
فقام سلمان فقال: يا رسول الله ولاء ماذا؟ فقال: ولاء كولائي، من كنت أولى به من نفسه، فعلي أولى به من نفسه، فأنزل الله تعالى ذكره: * (اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا) *(6) فكبر رسول الله (صلى الله عليه وآله) وقال: الله أكبر على تمام نبوتي وتمام دين الله ولاية علي بعدي.
فقام أبو بكر وعمر فقالا: يا رسول الله هؤلاء الآيات خاصة في علي؟ قال: بلى فيه وفي أوصيائي إلى يوم القيامة.
The relevant part:
قال: " فأنشدكم الله أتعلمون حيث نزلت * (والسابقون الأولون من المهاجرين والأنصار) *(1) * (والسابقون السابقون أولئك المقربون) *(2) سئل عنها رسول الله (صلى الله عليه وآله) فقال: أنزلها الله تعالى ذكره في الأنبياء وأوصيائهم. فأنا أفضل أنبياء الله ورسله، وعلي بن أبي طالب وصيي أفضل الأوصياء "؟ قالوا: اللهم نعم.
he (Ali (a)) said I emphasize on you by God don't you know when God revealed "The best of the foremost of the emigrants and helpers" "The foremost of the foremost" the Messenger (s) was asked regarding so he said "God has revealed in reminder of his Prophets and Successors" and so I am the best of the Prophets of God and his Messenger and Ali ibn Talib is the best of the successors? so they said "Yes".
So again we see in repetition, there is eloquence in maintaining meaning and contextualizing. Therefore the complain that Quran is repetitive is criticizing one of it's highest features.
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