Atlernative translations (according to hadiths attributed to Ahlulbayt).

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I want this thread purely to be about alternative translations to a lot of verses then most Qurans have, but these should be the way the verses are translated per hadiths of the Ahlulbayt per Shiite transmissions.

I read this forum is not for debate, so I will just be informative, post the verse, translation, and hadith to support it.

I will leave sometime before I do this, just in case in violates some rule. New so don't know if this is ok to do.

 

[SalixIncendium]

You may proceed.

Here is a link to the rules to eliminate any uncertainty: RF Rules

 

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The verse I want to give alternate translation to is verse 33:6.

The Prophet has more right/authority over the believers then themselves, and his wives are their mothers, and the possessors of family/blood/womb relationship, some of them having more right/having more authority then others in the book of God from the believers and the emigrants only that you do goodness towards your masters indeed this has been written in the book.

Support in hadiths we find in AlKafi:

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isi from his father from ‘Abdallah ibn al-Mughirah from ibn Muskan from ‘Abd al-Rahim ibn Ruh al-Qasir from abu Ja‘far (a.s.) who has said the following about the words of Allah, the Most Holy, the Most High. "The Prophet has more right/authority over the believers then themselves, and his wives are their mothers, and the possessors of family/blood/womb relationship, some of them having more right/having more authority then others in the book of God from the believers and the emigrants only that you should do good to your masters indeed this has been written in the book." (33:6) About who this verse has come? He then said, "It came about the Mastery. This verse continued to apply to the lineage of al-Husayn (a.s.) after him. We, thus, are of a proirity to Mastery and to the Messenger of Allah than the beleivers of immigrants and the Ansar." The narrator has said that then he asked the Imam (a.s.), "Do the sons of Ja‘far have any share in it?" The Imam (a.s.) said,"No, they do not have any share in it." I asked, "Do the sons of al-‘Abbass have any hsare in it?" He said , "No, they do not have any share in it." I counted for him the folks from the descendents of ‘Abd al-Muttalib and in answer to all he would say, "No." The narrator has said that then he forgot the sons of al-Hassan (a.s.). I went to see at another time andasked him, "Do the sons of al-Hassan (a.s.) have any share in it?" He replied, "No, I sweatr by Allah, O ‘Abd al-Rahim, no one related to Muhammad has any share in it except us

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus and Ali ibn Muhammad from Sahl ibn Ziyad, abu Sa‘id from Muhammad ibn ‘Isa from Yunus from ibn Muskan from abu Basir who has said that he asked abu ‘Abdallah (a.s.) about the following words of Allah, the Most Holy, the Most High. "O you who believe, obey God and obey His Messenger, and those who possess the authority from you. . . ." (4:59) The Imam (a.s.) said, "This was revealed about Ali ibn abu talib al-Hassan and al-Husayn (a.s.)." I then said, "People say, "Why did He not specify Ali and his family by their names in the book of Allah, the Most Holy, the Most High?’"....(<long tradition>……. (a lot said)….then get's to
….Umm Salama at this point said, "Am I not of your family?" The Holy Prophet (s.a.) said, "You are in goodness but these are my family and my gravity." Whe the Messenger of Allah passed away Ali (a.s.) had the utmost priority and guardianship of the people all because of what the Messenger of Allah had preached about him. It was because of raising him up for the people and holding his hand in his hand. When Ali (a.s.) (was about to) passed away he could not (and would not) enter Muhammad ibn Ali or al-‘Abbass ibn Ali or anyone of his other sons in the position of Imamt. Otherewise, al-Hassan and al-Husayn (a.s.) would have said, "Allah, the Most Holy, the Most High, has revealed about us jus as He has done so about you, and He has commaned people to obey us just as He has commanded people to obey you. The Messenger of Allah has preached to people about us just as he has done so about you. Allah has removed al-Rijs uncleanliness from us just as He has done so to you. When Ali (a.s.) left this world, al-Hassan had the utmost priority for Imamat (Leadership with Divine Authority) because he was the eldest. When was about to die he could not, and would not, enter his sons in the position of Imamat.It is because ;Allah, the Most Holy, the Most High, says, ". . and the possessors of family/blood/womb relationship, some of them having more right/having more authority then others in the book of God from the believers and the emigrants ." (33:6) He then places Imamat (Leadership with Divine Authority) in his sons. If so, al-Husayn (a.s.) would have said, "Allah has commanded people to obey me just as He has commanded people to obey you and to obey your father. The Messenger of Allah has preached to people about me just as he has preached to people about you and your father. Allah has removed alRijs (unleanliness) from me just as He has removed from you and your father. When the Imamat (Leadership with Divine Authority) was infull force with al-Husayn (a.s.) there was no one in his family to who could claim against him as he could calim against his brother and father, had they wanted to diver it from him and they would not do so. After them it found its place with al-Husayn (a.s.) and the interpretation of this verse continued, ". . .and the possessors of family/blood/womb relationship, some of them having more right/having more authority then others in the book of God from the believers and the emigrants . . . ." (33:6) After al-Husayn (a.s.) Imamat (Leadership with Divine Authority) found its place with Ali ibn al-Husayn (a.s.). After Ali ibn al-Husayn (a.s.) it (Leadership with Divine Authority) found its place with Muhammad ibn Ali (a.s.)."


And there is MANY more traditions include the famous letter of Imam Ali to Mauwiya in Nahjul Balagha that imply the translation above.


My comment: We see according to these hadiths, the Topic is about the Prophet authority over believers so much so he is like a father to them so much so that his wives are if their mothers, then says, and the possessors of blood/family relationship, which is talking about the Prophet's family and hence it's about their right, and so Awliya especially in context of Awla here, is referring to those who God appointed as Authorities and Masters over believers. The next verse 33:7 will emphasize on the covenant of all Prophets.

 

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The next verse I wanted to give a translation to is:

“And we did not send before you but men who we revealed to therefore ask the family of the reminder if you do not know” – (Quran 16:43, 20:7)


Proof:

Alii ibn Al-Husayn ibn Shazawayh al-Mo’addib and Ja’far ibn Muhammad ibn Masroor - May God Be Pleased with Them - narrated that Muhammad ibn Abdullah ibn Ja’far al-Himyari quoted on the authority of his father, on the authority of al-Ryan ibn al-Salt, “Al-Ridha’ (a.s.) attended a session held by Al-Ma’mun in Marv in which some of the scholars of Iraq and Khorasan were present.....<long hadith>….

The ninth verse of the choice is the Honorable the Exalted God’s words, ‘… therefore ask the family of the reminder if you do not know’41 We - the Prophet’s family - are the family of the reminder.

The scholars said, “In this verse God refers to the Christians and the Jews.” Abul Hassan (a.s.) said, “How is this acceptable? If it is so, then God is asking us to follow their religion, and they can claim that their religion is better than Islam!” Al-Ma’mun said, “O Abul Hassan! Do you have an explanation opposing what they say?”

Abul Hassan (a.s.) said, “Yes. reminder referred to in this verse is God’s Messenger and We are his family. This is clear in the Book of the Honorable the Exalted God in Chapter ‘At-Talaq, ‘…Therefore fear Allah, O ye men of understanding - who have believed!- for Allah hath indeed sent down to you a reminder. A Messenger, who rehearses to you the Signs of Allah that clarify… Thus, the reminder is God’s Messenger and we are his family.


There also many hadiths in Alkafi and others that it means family of the reminder. Also in Ziyaratal Jamia Alkabeer it is reminded therein.

The Quran and Mohammad were one together, the Quranic light found in Mohammad and the Quranic message reminding of who Mohammad is, the same is true of his family, who can't be separated from the Quran.

 

[Wasp]

No, you can't rewrite the revelation like the Jews and the Christians did.

 

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The next translations I will give to, is:

"And from the people of the Moses was a way/course that guided by the truth and by it they established justice. And we cut them into twelve branches as courses/ways...."

Proof:

From Ibn Abbas who said, I heard Prophet Muhammad (saww) say, "O the Muslim community, know that for Allah (swt) there is a door, whoever enters it, is save from the fire and from the greatest fear."

Then Abu Saeed Al-Khudhri stood up and said, "O Messenger of Allah (swt), Guide us towards this door such that we know it."

Prophet Muhammad (saww) said, "He is Ali ibn Abi Talib (as), the Master of the Guardians and Amir Al-Momineen and the brother of the Messenger of Allah (swt), and His successor over all the creations."

"O People, the one who wishes that he holds on to the strong rope which does not break/separate, then he should hold on-to the Wilayah of Ali bin Abi Talib (as). Because His Wilayah is My Wilayah, and his obedience is My obedience."

"O People, the one who wishes that he recognizes the Hujjah (proof) after Me, then he should recognize Ali bin Abi Talib (as)."

"O People, the one who is pleased that he takes the Wilayah of Allah (swt), then he should Hold on to Ali ibn Abi Talib (as), because He is keeper of My knowledge."

"O People, the one who wishes that he meets Allah (swt) while Allah (swt) is pleased with him, Then he should believe in Wilayah of number of Imams (as)."

Then Jabin bin Abdullah stood up and said, “And what is the Number of the Imams (as)?”

Prophet Muhammad (saww) said, “O Jabir, You asked me, Allah (swt) have mercy upon you. For Islam with its entirety, the number of Imam’s (as) is the number of luminaries and this is with Allah (swt) twelve luminaries in the book of Allah (swt) on the day of the creation of the skies and the earth. [9:36]

And the number of the Imam’s (as) is the number of springs that gushed forth for Musa bin Imran (as) when He struck the sea with his staff and gushed forth from it twelve springs. [2:60] And the number of the Imam’s (as) is the number of Captains of Bani Israeel. Allah (swt) says, "Allah did take a covenant from the Children of Israel, and we raised from them twelve Captains” [5:12]. And the Imam’s (as) O Jabir, the first of them is Ali bin Abi Talib (as) and the last of them is the Qaim blessings be upon them all.

[Source: Irshaad Al-Quloob, Vol. 2, Pg. 261]


It is reported in a narration that the Prophet (pbuh) said, "Husayn is from me, and I am from Husayn. Allah loves whoever loves Husayn. Husayn is a sibt (branch) among the asbat (branches)." (see Tirmidhi, Manaqib, 31; Majmauz-Zawaid, 9/181). Tirmidhi states that this hadith is hasan.




My comment: The Quran after mentioning Abraham's successors, Ismael, Isaac, Yaqoub, in a couple of places says "And the branches", it obviously means those who are branches to the founders like Abraham like Joseph, and like the Prophets that were just mentioned.

As for Ummatan being translated to way and course, in the Quran, it says "and we found our fathers upon a course/way/path..", there it's the same word, and another place it says "And Abraham was a course/way that was obedient to God...".

The verse I translated, like 5:12, can be seen to emphasize on the number of branches that follow the founder. The number is Twelve. The ones' to represent and be the means to understanding the original message is twelve, they are the luminaries to be turned to and relied upon, which is also another translation of the word Shahr which is also the word of lunar month. The word for lunar month took on that word, because, the moon was actually like a luminary the provided light. So they called it that, for some reason, but the original word meant luminary that people rely on for illumination.

These verses if pondered and reflected properly show, the importance and authority of the number Twelve in Islam.

 

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The next translation I will give to is verse 35:32.

Some translations the word "chosen" is after "servants", that can leave the impression, "so of them (the servants of God)" actually means "so of them (the chosen servants of God)". Some translations also translate "fa" as in "but" which also leaves that impression.

Then we inherited the book to those who we chosen of our servants so of them is who is unjust, and of them is who is on a middle course, and of them is who is foremost in good deeds, that is the great grace/superiority.

Proof:

Then Al-Ma’mun said, “Tell me about the meaning of the following verse, ‘Then We have given the Book for inheritance to who we chosen of our servants…’1 They answered that the verse refers to all the nation. Then Al-Ma’mun said, “O Abul Hassan! What do you think?” Al-Ridha’ (a.s.) answered, “I do not agree with them. I say that the Honorable the Exalted God exclusively refers to the immaculate family of the Prophet (S).”

Al-Ma’mun asked, “How is it that God refers to the immaculate family the Prophet (S) and not the nation?”

(The Imam goes on to prove it by context of the verses after...)

This is in the debate between Imam Reda (as) and scholars about the difference between the nation and the family of Mohammad.


Another proof from Quran is that the verse before 35:31 emphasizes that God with respect to his SERVANTS is SEEING AWARE. So keep that in mind, and then he says "Then we inherited the book to those who we chosen from our SERVANTS so of THEM there is who is unjust...."

And another proof from Quran is the 11 other verses with the word in some form, mean it with respect to highly choosing and exalting it way above and superior and there is a verse that says "peace be upon the servants that he has chosen" which uses the same word.

And there are numerous Shiite hadiths that argue the chosen servants who inherited the book refers to the family of Mohammad.