stanberger
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o t ' god is one n t ' god is trinity trigod ' quran ' god is one ' quran had to come down
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Signs of eloquence in Quran
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Salam
Something I noticed is the ending of Surah Furqan. Surah Furqan is the most argumentative case for Mohammad (s) and philosophy of why he is our path. It joins his reward (accused of) and hence family with the path as well.
But what are they going to be showing? Think about the end of the Surah.
It says God would not care for us were it not for our prayers.
The biggest and most emphasized and most held on legacy of Ahlulbayt (a) is the prayers/supplications they taught us.
They teach how to talk to God in such a sublime and majestic way.
This is a prophecy, that Ahlulbayt (a) will really emphasize on Du'as and leave a huge legacy of it.
The way is Du'a to God. But the Quran shows if we don't recognize Mohammad (s) we have no way to God.
This shows we need them to know how address God and properly talk to him.
This is again a miracle of relationship with hadiths, Quran, and history.
This is a subtle miracle. Those aware of Du'as of Ahlulbayt (a) and their sublime nature will relate. To those who don't, I apologize, but perhaps this would encourage reading them and seeking to know what I mean.
Something I noticed is the ending of Surah Furqan. Surah Furqan is the most argumentative case for Mohammad (s) and philosophy of why he is our path. It joins his reward (accused of) and hence family with the path as well.
But what are they going to be showing? Think about the end of the Surah.
It says God would not care for us were it not for our prayers.
The biggest and most emphasized and most held on legacy of Ahlulbayt (a) is the prayers/supplications they taught us.
They teach how to talk to God in such a sublime and majestic way.
This is a prophecy, that Ahlulbayt (a) will really emphasize on Du'as and leave a huge legacy of it.
The way is Du'a to God. But the Quran shows if we don't recognize Mohammad (s) we have no way to God.
This shows we need them to know how address God and properly talk to him.
This is again a miracle of relationship with hadiths, Quran, and history.
This is a subtle miracle. Those aware of Du'as of Ahlulbayt (a) and their sublime nature will relate. To those who don't, I apologize, but perhaps this would encourage reading them and seeking to know what I mean.
Salam
The phrase "will we worship who you command us to..." verse and the ending of Surah and what I said above about du'as taught by Ahlulbayt (A) and the accusations, and "so they went astray and are unable to find a way", with the reward verse "except for who wants to, to take path to his Lord".
This is majestic wise amazing. But those not familiar with Du'as of Ahlulbayt (a) and their legacy will have a hard time relating to what I'm saying.
A good site for many of the du'as they taught: Duas.org.
The phrase "will we worship who you command us to..." verse and the ending of Surah and what I said above about du'as taught by Ahlulbayt (A) and the accusations, and "so they went astray and are unable to find a way", with the reward verse "except for who wants to, to take path to his Lord".
This is majestic wise amazing. But those not familiar with Du'as of Ahlulbayt (a) and their legacy will have a hard time relating to what I'm saying.
A good site for many of the du'as they taught: Duas.org.
Salam
Surah Hypocrites is a miracle to me big time. And it's how the nature of Sunnah and Quran compliment each other in exposing hypocrisy.
I will start with the point that hypocrites don't understand that honor belongs to God, Messenger, and believers. It might seem anyone who reads Quran, understands this. It's repeated through out that believers are honorable in God's eyes and disbelievers disgraced.
However, we see Prophet (s) said to Ali (a) "No one will love you except a believer and no one will hate you except a hypocrite" (hadith found in authentic sunni sources).
No one of hypocrites today is going to admit they hate Ali (a). But it comes out, and no one will say "honor doesn't belong to believers", but it comes out.
Prophet (s) said "This affair won't cease to be honorable having Twelve Successors who will exercise authority over the nation"
The meaning of "eza" which Surah Munafiqoon is shown to belong exclusively to God, Messenger and believers. It's get often translated as "glorious" in the Sunni translations of these hadiths.
To deny that Ali (a), Hassan (a), Hussain (a)... to Al-Mahdi (a), are the twelve successors, they say, that believers and Islam was in a state of disgrace in Shiism according to Shiism.
In this way, they are giving honor to Yazid and crooks like him, and denying it from believers like Surah Hypocrites show they don't understand.
The other feature is they measure honor of Islam through richness, materialistic measures, and showing mighty military power and conquering other nations (unjustly or justly, doesn't matter to them).
This another thing of this Surah, it exposes, they are materialistic. Of course, hypocrites say they love God and will pray outwardly, but when tested with this hadith (Twelve Caliphs), they fail the test to see treasurer and true honorable sustenance and richness lies in God's light, power and connecting to him while being aloof from Dunya.
Another it exposes is they are against Tawasul. During Prophet (s) time, they would not come to him to ask forgiveness for them. But these arrogant hypocrites of our time, of course, will come up with an excuse. He is dead and it's shirk to talk to dead they say. This is despite Salah taught by Prophet (s) - Muslims were taught to address the Prophet directly "Peace be upon you O Prophet".
Understand how Prophet (s) calculated the words of Twelve Successors - honor - authority.
Hate of Ali (a) comes out when they deny him as first of these Twelve Successors based on what we see is hypocrisy per this Surah. It also comes out when they go against Tawasul through Ali (a) and seeking Ali (a) as mediator.
Surah Hypocrites is a miracle to me big time. And it's how the nature of Sunnah and Quran compliment each other in exposing hypocrisy.
I will start with the point that hypocrites don't understand that honor belongs to God, Messenger, and believers. It might seem anyone who reads Quran, understands this. It's repeated through out that believers are honorable in God's eyes and disbelievers disgraced.
However, we see Prophet (s) said to Ali (a) "No one will love you except a believer and no one will hate you except a hypocrite" (hadith found in authentic sunni sources).
No one of hypocrites today is going to admit they hate Ali (a). But it comes out, and no one will say "honor doesn't belong to believers", but it comes out.
Prophet (s) said "This affair won't cease to be honorable having Twelve Successors who will exercise authority over the nation"
The meaning of "eza" which Surah Munafiqoon is shown to belong exclusively to God, Messenger and believers. It's get often translated as "glorious" in the Sunni translations of these hadiths.
To deny that Ali (a), Hassan (a), Hussain (a)... to Al-Mahdi (a), are the twelve successors, they say, that believers and Islam was in a state of disgrace in Shiism according to Shiism.
In this way, they are giving honor to Yazid and crooks like him, and denying it from believers like Surah Hypocrites show they don't understand.
The other feature is they measure honor of Islam through richness, materialistic measures, and showing mighty military power and conquering other nations (unjustly or justly, doesn't matter to them).
This another thing of this Surah, it exposes, they are materialistic. Of course, hypocrites say they love God and will pray outwardly, but when tested with this hadith (Twelve Caliphs), they fail the test to see treasurer and true honorable sustenance and richness lies in God's light, power and connecting to him while being aloof from Dunya.
Another it exposes is they are against Tawasul. During Prophet (s) time, they would not come to him to ask forgiveness for them. But these arrogant hypocrites of our time, of course, will come up with an excuse. He is dead and it's shirk to talk to dead they say. This is despite Salah taught by Prophet (s) - Muslims were taught to address the Prophet directly "Peace be upon you O Prophet".
Understand how Prophet (s) calculated the words of Twelve Successors - honor - authority.
Hate of Ali (a) comes out when they deny him as first of these Twelve Successors based on what we see is hypocrisy per this Surah. It also comes out when they go against Tawasul through Ali (a) and seeking Ali (a) as mediator.
Salam
A lot of what I write is why a particular thing is found in one place or another. For example, I wrote a lot about the appearance of Elyas (a) in the Two Chapters he appears. Talut (a) is also calculatedly only in Surah Baqarah for a reason.
On this theme, I want to show something very amazing. The Quran through out repeats the issue of "I do not ask you a reward..." theme. That is, there is understanding that disbelievers accuse Mohammad (s) of selfish reward. This can be seen as power hungry, moral landscaping, wanting fame and praise, etc... The Quran replies what they accuse him of a selfish reward, what that would be from the point of view, he is a true Prophet. For example, 25:57 says what reward do they accuse him of asking, but in reality, if he is true, would be a path to God.
One thing I've noticed is each of these verses appear perfectly where they should. What do I mean by that? I mean, they are in the proper Surah - for example 25:57, should only be there. There are many of these reward verses, and what I will be showing is why each of these reward accusation verses is found in the particular Surah and why this is the best words for that particular Surah.
Keeping in mind, that Surahs were dynamically built, and weren't revealed at once, this should be a huge sign.
A lot of what I write is why a particular thing is found in one place or another. For example, I wrote a lot about the appearance of Elyas (a) in the Two Chapters he appears. Talut (a) is also calculatedly only in Surah Baqarah for a reason.
On this theme, I want to show something very amazing. The Quran through out repeats the issue of "I do not ask you a reward..." theme. That is, there is understanding that disbelievers accuse Mohammad (s) of selfish reward. This can be seen as power hungry, moral landscaping, wanting fame and praise, etc... The Quran replies what they accuse him of a selfish reward, what that would be from the point of view, he is a true Prophet. For example, 25:57 says what reward do they accuse him of asking, but in reality, if he is true, would be a path to God.
One thing I've noticed is each of these verses appear perfectly where they should. What do I mean by that? I mean, they are in the proper Surah - for example 25:57, should only be there. There are many of these reward verses, and what I will be showing is why each of these reward accusation verses is found in the particular Surah and why this is the best words for that particular Surah.
Keeping in mind, that Surahs were dynamically built, and weren't revealed at once, this should be a huge sign.
Salam
First I'm going to list all of these verses I'm talking about, and you will see, this is a repeated theme that does keep the meaning together, but, I will then later in separate posts show, each phrase is perfectly suited where it is for that Surah it is found in.
The verses:
Surah Anaam
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.
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 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 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?
First I'm going to list all of these verses I'm talking about, and you will see, this is a repeated theme that does keep the meaning together, but, I will then later in separate posts show, each phrase is perfectly suited where it is for that Surah it is found in.
The verses:
Surah Anaam
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.
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 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 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?
Salam
Perhaps the easiest example to see this in Surah Seba. Surah Seba talks about gratitude a lot vs ingratitude. It emphasizes on this theme in almost every one of it's verses, and does this continuously more then any Surah. This is why, the words "say: Whatever reward I have asked of you (from your perspective) so it is for yourselves..." is best found there, the line "indeed my reward is only upon God...", further emphasizes it's only for God to establish this favor and no one else. It's not for people to choose on their own, but to accept and recognize God's favor and his chosen ones as a favor.
This is the summary, and one can reflect over the Surah to see this, but the next post I will comment on the verses to show this emphasis in detail. So this post is the short version.
Perhaps the easiest example to see this in Surah Seba. Surah Seba talks about gratitude a lot vs ingratitude. It emphasizes on this theme in almost every one of it's verses, and does this continuously more then any Surah. This is why, the words "say: Whatever reward I have asked of you (from your perspective) so it is for yourselves..." is best found there, the line "indeed my reward is only upon God...", further emphasizes it's only for God to establish this favor and no one else. It's not for people to choose on their own, but to accept and recognize God's favor and his chosen ones as a favor.
This is the summary, and one can reflect over the Surah to see this, but the next post I will comment on the verses to show this emphasis in detail. So this post is the short version.
Surah Sheba, Gratitude emphasis and why reward accusation is replied here in unique way.
The first verse starts with praising God, and emphasizing praise belongs to him in this world as well as the next which is unique also:
الْحَمْدُ لِلَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَلَهُ الْحَمْدُ فِي الْآخِرَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ | All praise belongs to Allah to whom belongs whatever is in the heavens and whatever is in the earth. To Him belongs all praise in the Hereafter, and He is the All-wise, the All-aware. | Saba : 1
The next verses emphasize on nature of deeds, disbelief and belief, and this is found throughout Quran, so will skipped, as they are not proof for this theme I'm talking about.
وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ وَيَهْدِي إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ | Those who have been given knowledge see that what has been sent down to you from your Lord is the truth and [that] it guides to the path of the All-mighty, the All-laudable. | Saba : 6
Notice, "Praised" (hameed) is the end, and so praising God is of the path that is straight.
Disbelief and belief is mentioned, but this throughout Quran, what is important is how it's linked here to gratitude and ingratitude....
So skipping, we go to God's favor upon Dawood (a) and his grace on him is a favor to mankind:
وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا ۖ يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ ۖ وَأَلَنَّا لَهُ الْحَدِيدَ
Surat Saba : 10 سورة سبإ : ١٠
Certainly We gave David our grace: ‘O mountains and birds, chime in with him!’ And We made iron soft for him,
Then we see reminder of Solumain (a) and favor on him:
يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ ۚ اعْمَلُوا آلَ دَاوُودَ شُكْرًا ۚ وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ
Surat Saba : 13 سورة سبإ : ١٣
They built for him as many temples as he wished, and figures, basins like cisterns, and caldrons fixed [in the ground]. ‘O House of David, act thankfully, and few of My servants are grateful.’
So we can see emphasis is on gratitude which few servants up to that time or during that time were.
Then we see an example of a city expected to show gratitude for favors of another kind:
لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ ۖ جَنَّتَانِ عَنْ يَمِينٍ وَشِمَالٍ ۖ كُلُوا مِنْ رِزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ ۚ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ
Surat Saba : 15 سورة سبإ : ١٥
There was certainly a sign for Sheba in their habitation: two gardens, to the right and to the left. ‘Eat of the provision of your Lord and give Him thanks: a good land and an all-forgiving Lord!’
فَأَعْرَضُوا فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ وَبَدَّلْنَاهُمْ بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَيْءٍ مِنْ سِدْرٍ قَلِيلٍ | But they disregarded [the path of Allah], so We unleashed upon them a violent flood and replaced their two gardens with two gardens bearing bitter fruit, tamarisk, and sparse lote trees. | Saba : 16
Then comes this verse which shows how much emphasis there is on this theme:
ذَٰلِكَ جَزَيْنَاهُمْ بِمَا كَفَرُوا ۖ وَهَلْ نُجَازِي إِلَّا الْكَفُورَ | We requited them with that for their ingratitude. Do We not requite ingrates? | Saba : 17
And we see patience and gratitude side by side:
فَقَالُوا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوا أَنْفُسَهُمْ فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ | But they said, ‘Our Lord! Make the stages between our journeys far apart,’ and they wronged themselves. So We turned them into folktales and caused them to disintegrate totally. There are indeed signs in that for every patient and grateful [servant]. | Saba : 19
We see Shirk here is condemned from gratitude to Creator perspective:
قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِ اللَّهِ ۖ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِنْ شِرْكٍ وَمَا لَهُ مِنْهُمْ مِنْ ظَهِيرٍ | Say, ‘Invoke those whom you claim [to be gods] besides Allah! They do not control [even] an atom’s weight in the heavens or the earth, nor do they have any share in [either of] them, nor is any of them His helper.’ | Saba : 22
And as a provider:
قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاوَاتِ وَالْأَرْضِ ۖ قُلِ اللَّهُ ۖ وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ | Say, ‘Who provides for you from the heavens and the earth?’ Say, ‘Allah! Indeed either we or you are rightly guided or in manifest error.’ | Saba : 24
Mohammad (s) as a universal favor to mankind:
وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ | We did not send you except as a bearer of good news and warner to all mankind, but most people do not know. | Saba : 28
On this theme, it talks about the influence of the powerful on the weak and shows Mohammad (s) is a means out of that cycle of misguidance, and then emphasizes:
وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ | We did not send a warner to any town without its affluent ones saying, ‘We indeed disbelieve in what you have been sent with.’ | Saba : 34
And then emphasizes on wealth deceiving them:
وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ | They say, ‘We have greater wealth and more children, and we will not be punished!’ | Saba : 35
Then emphasizes on true sustenance from God:
قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ | Say, ‘Indeed my Lord expands the provision for whomever He wishes and He tightens it, but most people do not know.’ | Saba : 36
Then compares the two, to show why lower and less rich should still be grateful:
وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَىٰ إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَأُولَٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ | It is not your wealth, nor your children, that will bring you close to Us in nearness, excepting those who have faith and act righteously. It is they for whom there will be a twofold reward for what they did, and they will be secure in lofty abodes. | Saba : 37
Then emphasizes on wealth being used as a means to true sustenance and God's proximity again:
قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ | Say, ‘Indeed my Lord expands the provision for whomever of His servants that He wishes and tightens it, and He will repay whatever you may spend, and He is the best of providers.’ | Saba : 39
We see emphasis on the favor of Mohammad (S) but then finally we see the reward verse is best suited here:
قُلْ مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ | Say, ‘Whatever reward I have asked you so it is for your own good. Surely my reward is only upon Allah, and He is witness to all things.’ | Saba : 47
Given how much the Surah emphasized on gratitude, we see the reward verse emphasizing it's for our sake, has a best place here because of the continuous theme in that regard!
The first verse starts with praising God, and emphasizing praise belongs to him in this world as well as the next which is unique also:
الْحَمْدُ لِلَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَلَهُ الْحَمْدُ فِي الْآخِرَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ | All praise belongs to Allah to whom belongs whatever is in the heavens and whatever is in the earth. To Him belongs all praise in the Hereafter, and He is the All-wise, the All-aware. | Saba : 1
The next verses emphasize on nature of deeds, disbelief and belief, and this is found throughout Quran, so will skipped, as they are not proof for this theme I'm talking about.
وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ وَيَهْدِي إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ | Those who have been given knowledge see that what has been sent down to you from your Lord is the truth and [that] it guides to the path of the All-mighty, the All-laudable. | Saba : 6
Notice, "Praised" (hameed) is the end, and so praising God is of the path that is straight.
Disbelief and belief is mentioned, but this throughout Quran, what is important is how it's linked here to gratitude and ingratitude....
So skipping, we go to God's favor upon Dawood (a) and his grace on him is a favor to mankind:
وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا ۖ يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ ۖ وَأَلَنَّا لَهُ الْحَدِيدَ
Surat Saba : 10 سورة سبإ : ١٠
Certainly We gave David our grace: ‘O mountains and birds, chime in with him!’ And We made iron soft for him,
Then we see reminder of Solumain (a) and favor on him:
يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ ۚ اعْمَلُوا آلَ دَاوُودَ شُكْرًا ۚ وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ
Surat Saba : 13 سورة سبإ : ١٣
They built for him as many temples as he wished, and figures, basins like cisterns, and caldrons fixed [in the ground]. ‘O House of David, act thankfully, and few of My servants are grateful.’
So we can see emphasis is on gratitude which few servants up to that time or during that time were.
Then we see an example of a city expected to show gratitude for favors of another kind:
لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ ۖ جَنَّتَانِ عَنْ يَمِينٍ وَشِمَالٍ ۖ كُلُوا مِنْ رِزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ ۚ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ
Surat Saba : 15 سورة سبإ : ١٥
There was certainly a sign for Sheba in their habitation: two gardens, to the right and to the left. ‘Eat of the provision of your Lord and give Him thanks: a good land and an all-forgiving Lord!’
فَأَعْرَضُوا فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ وَبَدَّلْنَاهُمْ بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَيْءٍ مِنْ سِدْرٍ قَلِيلٍ | But they disregarded [the path of Allah], so We unleashed upon them a violent flood and replaced their two gardens with two gardens bearing bitter fruit, tamarisk, and sparse lote trees. | Saba : 16
Then comes this verse which shows how much emphasis there is on this theme:
ذَٰلِكَ جَزَيْنَاهُمْ بِمَا كَفَرُوا ۖ وَهَلْ نُجَازِي إِلَّا الْكَفُورَ | We requited them with that for their ingratitude. Do We not requite ingrates? | Saba : 17
And we see patience and gratitude side by side:
فَقَالُوا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوا أَنْفُسَهُمْ فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ | But they said, ‘Our Lord! Make the stages between our journeys far apart,’ and they wronged themselves. So We turned them into folktales and caused them to disintegrate totally. There are indeed signs in that for every patient and grateful [servant]. | Saba : 19
We see Shirk here is condemned from gratitude to Creator perspective:
قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِ اللَّهِ ۖ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِنْ شِرْكٍ وَمَا لَهُ مِنْهُمْ مِنْ ظَهِيرٍ | Say, ‘Invoke those whom you claim [to be gods] besides Allah! They do not control [even] an atom’s weight in the heavens or the earth, nor do they have any share in [either of] them, nor is any of them His helper.’ | Saba : 22
And as a provider:
قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاوَاتِ وَالْأَرْضِ ۖ قُلِ اللَّهُ ۖ وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ | Say, ‘Who provides for you from the heavens and the earth?’ Say, ‘Allah! Indeed either we or you are rightly guided or in manifest error.’ | Saba : 24
Mohammad (s) as a universal favor to mankind:
وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ | We did not send you except as a bearer of good news and warner to all mankind, but most people do not know. | Saba : 28
On this theme, it talks about the influence of the powerful on the weak and shows Mohammad (s) is a means out of that cycle of misguidance, and then emphasizes:
وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ | We did not send a warner to any town without its affluent ones saying, ‘We indeed disbelieve in what you have been sent with.’ | Saba : 34
And then emphasizes on wealth deceiving them:
وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ | They say, ‘We have greater wealth and more children, and we will not be punished!’ | Saba : 35
Then emphasizes on true sustenance from God:
قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ | Say, ‘Indeed my Lord expands the provision for whomever He wishes and He tightens it, but most people do not know.’ | Saba : 36
Then compares the two, to show why lower and less rich should still be grateful:
وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَىٰ إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَأُولَٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ | It is not your wealth, nor your children, that will bring you close to Us in nearness, excepting those who have faith and act righteously. It is they for whom there will be a twofold reward for what they did, and they will be secure in lofty abodes. | Saba : 37
Then emphasizes on wealth being used as a means to true sustenance and God's proximity again:
قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ | Say, ‘Indeed my Lord expands the provision for whomever of His servants that He wishes and tightens it, and He will repay whatever you may spend, and He is the best of providers.’ | Saba : 39
We see emphasis on the favor of Mohammad (S) but then finally we see the reward verse is best suited here:
قُلْ مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ | Say, ‘Whatever reward I have asked you so it is for your own good. Surely my reward is only upon Allah, and He is witness to all things.’ | Saba : 47
Given how much the Surah emphasized on gratitude, we see the reward verse emphasizing it's for our sake, has a best place here because of the continuous theme in that regard!
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Salam
In Surah Furqan, we see heavy emphasis upon Mohammad (s) and the path of God being interlinked. This is why it's most best the version to reply to the reward in that Surah is with the reward they accuse of him of if he is false, in reality to be, if he is true to be a path to God.
This is the short version. In the next post will be providing the long version. We will see again, the words are particularly most suited for the Surah and the reward replies all compliment each other but also are perfectly in their place with context of the Surah they are in.
In Surah Furqan, we see heavy emphasis upon Mohammad (s) and the path of God being interlinked. This is why it's most best the version to reply to the reward in that Surah is with the reward they accuse of him of if he is false, in reality to be, if he is true to be a path to God.
This is the short version. In the next post will be providing the long version. We will see again, the words are particularly most suited for the Surah and the reward replies all compliment each other but also are perfectly in their place with context of the Surah they are in.
Surah Furqan and the emphasis on the path and reward reply as a path to God
The verses emphasizing on the way:
انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا | Look, how they coin epithets for you; so they go astray, and cannot find the way. | Al-Furqaan : 9
وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا | It will be a day when the wrongdoer will bite his hands, saying, ‘I wish I had taken a way with the Messenger! | Al-Furqaan : 27
وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ فَيَقُولُ أَأَنْتُمْ أَضْلَلْتُمْ عِبَادِي هَٰؤُلَاءِ أَمْ هُمْ ضَلُّوا السَّبِيلَ | On the day that He will muster them and those whom they worship besides Allah, He will say, ‘Was it you who led astray these servants of Mine, or did they themselves stray from the way?’ | Al-Furqaan : 17
الَّذِينَ يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ أُولَٰئِكَ شَرٌّ مَكَانًا وَأَضَلُّ سَبِيلًا | Those who will be mustered [fallen] on their faces toward hell, they are the worse situated and further astray from the
The verses emphasizing on the way:
انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا | Look, how they coin epithets for you; so they go astray, and cannot find the way. | Al-Furqaan : 9
وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا | It will be a day when the wrongdoer will bite his hands, saying, ‘I wish I had taken a way with the Messenger! | Al-Furqaan : 27
وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ فَيَقُولُ أَأَنْتُمْ أَضْلَلْتُمْ عِبَادِي هَٰؤُلَاءِ أَمْ هُمْ ضَلُّوا السَّبِيلَ | On the day that He will muster them and those whom they worship besides Allah, He will say, ‘Was it you who led astray these servants of Mine, or did they themselves stray from the way?’ | Al-Furqaan : 17
الَّذِينَ يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ أُولَٰئِكَ شَرٌّ مَكَانًا وَأَضَلُّ سَبِيلًا | Those who will be mustered [fallen] on their faces toward hell, they are the worse situated and further astray from the
way. | Al-Furqaan : 34
إِنْ كَادَ لَيُضِلُّنَا عَنْ آلِهَتِنَا لَوْلَا أَنْ صَبَرْنَا عَلَيْهَا ۚ وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلًا | Indeed he was about to lead us astray from our gods, had we not stood firm by them.’ Soon they will know, when they sight the punishment, who is further astray from the
way. | Al-Furqaan : 42
أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا | Do you suppose that most of them listen or exercise their reason? They are just like cattle; indeed, they are further astray from the way. | Al-Furqaan : 44
Somethings to note, is there is a lot of arguments brought up for example "why not an Angel brought with him..." and "why doesn't God talk to us directly.,," and other things... and accusations such as the conspiracy that a certain people were helping Mohammad (s) fabricate the Quran. Also, disbelieving Mohammad (s) is linked to disbelieving in reality of the day of judgment, while taking it seriously, one will accept him.
In this replies, it's emphasized Mohammad (s) is their way.
Anyways, in this theme, the reward reply:
قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَىٰ رَبِّهِ سَبِيلًا | Say, ‘what of a reward do I ask for it except that anyone who wishes should take towards his Lord a way?’ | Al-Furqaan : 57
Is best suited here.
Mohammad's (s) family is included as the path towards God, as we will see in Surah Shura.
So far we saw two reward reply verses and they show the chapter and words are perfectly calculated with each other.
إِنْ كَادَ لَيُضِلُّنَا عَنْ آلِهَتِنَا لَوْلَا أَنْ صَبَرْنَا عَلَيْهَا ۚ وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلًا | Indeed he was about to lead us astray from our gods, had we not stood firm by them.’ Soon they will know, when they sight the punishment, who is further astray from the
way. | Al-Furqaan : 42
أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا | Do you suppose that most of them listen or exercise their reason? They are just like cattle; indeed, they are further astray from the way. | Al-Furqaan : 44
Somethings to note, is there is a lot of arguments brought up for example "why not an Angel brought with him..." and "why doesn't God talk to us directly.,," and other things... and accusations such as the conspiracy that a certain people were helping Mohammad (s) fabricate the Quran. Also, disbelieving Mohammad (s) is linked to disbelieving in reality of the day of judgment, while taking it seriously, one will accept him.
In this replies, it's emphasized Mohammad (s) is their way.
Anyways, in this theme, the reward reply:
قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَىٰ رَبِّهِ سَبِيلًا | Say, ‘what of a reward do I ask for it except that anyone who wishes should take towards his Lord a way?’ | Al-Furqaan : 57
Is best suited here.
Mohammad's (s) family is included as the path towards God, as we will see in Surah Shura.
So far we saw two reward reply verses and they show the chapter and words are perfectly calculated with each other.
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I posted the following in another thread about Bahai faith, but I wanted to post it here, because it's relevant with the examples and why they are proof Quran is from God:
To me all this is irrelevant.
Whoever is sent by God has to be accepted and recognized. The question is simple. Is their Prophets sent by God.
They require proof. Quran is a proof for Mohammad (s), and so we have to see their scripture if a proof. To me, it fails. I've read some of their scriptures, and it's not a sign from God like Quran is. Quran is much higher in terms of eloquence, guidance, and just over all exalted features and nature.
But aside from that, I find it really bad speech and a way God definitely won't speak. For example, interpreting Seal of Prophets not only is done in a bad way that doesn't make sense, the tone is so desperate and speaks of desperate irrationality from the speaker. Quran is spoken with might and strength that creation cannot imitate. In Kitab Itqaan, when talking about Seal of Prophets, is shows weakness and desperateness aside from the explanation not making sense and it being sophistry with language.
And same with how it explained day of judgment. It's desperation tone. While Quran has a compassionate tone, but yet a very strong exalted mighty tone, that no one can deny.
Bab writtings were a bit better and more assertive, but even they conjecture too much and too much of is not eloquent but speaks of uncalculated speech of creation.
Quran is so calculative as I've been showing in signs of eloquence of Quran thread. If it mentions Elyas (a) only two times in two surahs with his name (alludes to him other places of courses and he is the witness from Bani-ISrael who testified to Mohammad (S) per hadiths), it's purposeful.
If Talut (a) is mentioned only in Surah Baqara just like fasting and other unique features of Surah Baqara, there is a purpose to that. Everything is so calculated and perfectly placed and to me, this can't be words of humans, who would speak in a way that is not that calculative.
There is Thirteen chapters with reward reply concerning Mohammad's (s) motives, and each of them are perfectly placed in a surah that is best suited for it. This is so calculative. While creation would screw this up somehow and would've said one of the phrases in a place not perfectly suited for it. Humans screw up. There is always room for improvement. While there is not in this example. All of 13 chapters has a perfectly placed calculative way of replying concerning reward. And all of them of course (reward verses) contextualize each other.
This nature is exalted and mind boggling to me. I've show so far in that thread two of these reward verses and why they appear in the Surah they do phrased in that way.
The precision of all words in Quran perfectly placed, humans cannot do. This in contrast to desperate speech in kitbal Itqaan and I can phrase how to interpret seal of Prophets in more assertive way that is less desperate and more eloquent. So to me it fails the test.
To me all this is irrelevant.
Whoever is sent by God has to be accepted and recognized. The question is simple. Is their Prophets sent by God.
They require proof. Quran is a proof for Mohammad (s), and so we have to see their scripture if a proof. To me, it fails. I've read some of their scriptures, and it's not a sign from God like Quran is. Quran is much higher in terms of eloquence, guidance, and just over all exalted features and nature.
But aside from that, I find it really bad speech and a way God definitely won't speak. For example, interpreting Seal of Prophets not only is done in a bad way that doesn't make sense, the tone is so desperate and speaks of desperate irrationality from the speaker. Quran is spoken with might and strength that creation cannot imitate. In Kitab Itqaan, when talking about Seal of Prophets, is shows weakness and desperateness aside from the explanation not making sense and it being sophistry with language.
And same with how it explained day of judgment. It's desperation tone. While Quran has a compassionate tone, but yet a very strong exalted mighty tone, that no one can deny.
Bab writtings were a bit better and more assertive, but even they conjecture too much and too much of is not eloquent but speaks of uncalculated speech of creation.
Quran is so calculative as I've been showing in signs of eloquence of Quran thread. If it mentions Elyas (a) only two times in two surahs with his name (alludes to him other places of courses and he is the witness from Bani-ISrael who testified to Mohammad (S) per hadiths), it's purposeful.
If Talut (a) is mentioned only in Surah Baqara just like fasting and other unique features of Surah Baqara, there is a purpose to that. Everything is so calculated and perfectly placed and to me, this can't be words of humans, who would speak in a way that is not that calculative.
There is Thirteen chapters with reward reply concerning Mohammad's (s) motives, and each of them are perfectly placed in a surah that is best suited for it. This is so calculative. While creation would screw this up somehow and would've said one of the phrases in a place not perfectly suited for it. Humans screw up. There is always room for improvement. While there is not in this example. All of 13 chapters has a perfectly placed calculative way of replying concerning reward. And all of them of course (reward verses) contextualize each other.
This nature is exalted and mind boggling to me. I've show so far in that thread two of these reward verses and why they appear in the Surah they do phrased in that way.
The precision of all words in Quran perfectly placed, humans cannot do. This in contrast to desperate speech in kitbal Itqaan and I can phrase how to interpret seal of Prophets in more assertive way that is less desperate and more eloquent. So to me it fails the test.
Salam
I've decided I am going to explain Surah Anaam, which is actually, the first appearance of "reward" reply as far dealing with the accusation from disbelievers.
As previous posts, there is a first a short version and long version.
The summary is that Surah Anaam emphasizes (on a lot I will be brief since this is the short version)
Darkness vs light
Sign of God as Mohammad (s) as a connector between sky/heaven and earth and told if he can to connect whoever he can (but most people he can't which is further explained why in Surah Hijr especially) and God's guidance in that respect.
Dead and alive parable with darkness and light and believer brought to life and walks with a light among the people.
Elyas (a) as successor to Jesus (a) as one of the two places he appears (this while he was born way before Jesus (a)).
Contrast of rituals and beliefs and religion of a very dark nature vs the clear, simple, yet deep religion of God in terms of rituals and halal and haram contrast.
Attributing God only what we have proof for in terms of knowledge or a certain relay of information from God that is certain.
Following the path of God and not other paths as those would lead astray
Emphasis on chosen ones in particular way that emphasizes on succession (explained this already in this thread)
Halal ritual as a reminder to rely on God for information (Spiritual food) - therefore to eat halal food is constant reminder to only rely on God's Name for information and guidance as unclean ones from Satanic demons and their friends misguide.
Given all this and more, after mentioning certain names (I talked about particularly why these names calculated here and mentioned already) and emphasizing on kinship relationship and offspring.... It makes sense that the reward is emphasized to be a reminder, because following the chosen from offspring of Fatima (a) is a way of God in the past till now.
But something occurs here and uniquely found. Before it does that, it emphasizes particularly to Mohammad (s) that these chosen ones are who God guided and so by their guidance to follow, and so God is emphasizing even the best of his creation follows examples of others before him.
Given the emphasis of darkness and light, this emphasizing as well with outward and inward example, Mohammad (s) benefits from all of them, mentioned or non-mentioned.
By following Mohammad (s) and his example, we are following the light of all Prophets (a).
But here it's emphasized that they came in groups and succession was emphasized and they came related in kinship.....
The one place Elyas (a) is mentioned AFTER Isa (A) while in Surah Saffat, Elyas (a) is mentioned but not Isa (a) and the reasons where explained.
But here, the guidance of Elyas (a) during Isa (a) ascension to heavens and Mohammad (s) being raised a as a Prophet and Messenger... along with the offspring and forefathers and brothers... emphasis.
It's most appropriate to emphasize on this here.
This is so particular to this Surah because of the heavy emphasis on the UNSEEN SIGN Mohammad (s) can provide, and the light and contrast to darkness as well as the emphasis of succession and family relationship, that, the line "by their guidance follow" and that they were guided by God, is to emphasis following the example of Mohammad (s) Ali (a) Fatima (a) and their chosen offspring is following the light of God and this connecting example of light appears in various levels to the hearts. Hadiths are layered true but so is the unseen journey and example they provide.
So Mohammad (s) connection to previous chosen ones, is, to emphasize on unseen guidance as well as manifest.
Elyas (a) mentioned here particularly here after Isa (a) again emphasizes on the unseen light and sign vs darkness and conjecture.
So reminder makes sense because his example of light is a reminder to worlds as are the family of Mohammad (s), but especially here, is the emphasis with guidance of previous chosen sent ones which Mohammad (s) also makes use of their guidance and light and examples.
It being the first appearance of "reminder" with respect to reward as well, gives context to what is meant by reminder with respect to the accusation of reward with unseen examples and lights of previous sent ones and so it being the first appearance is also calculative.
This is a long post, damn it, but I'm gonna keep it. In the next post I will post the verses I alluded to (might not need to re-explain them).
I've decided I am going to explain Surah Anaam, which is actually, the first appearance of "reward" reply as far dealing with the accusation from disbelievers.
As previous posts, there is a first a short version and long version.
The summary is that Surah Anaam emphasizes (on a lot I will be brief since this is the short version)
Darkness vs light
Sign of God as Mohammad (s) as a connector between sky/heaven and earth and told if he can to connect whoever he can (but most people he can't which is further explained why in Surah Hijr especially) and God's guidance in that respect.
Dead and alive parable with darkness and light and believer brought to life and walks with a light among the people.
Elyas (a) as successor to Jesus (a) as one of the two places he appears (this while he was born way before Jesus (a)).
Contrast of rituals and beliefs and religion of a very dark nature vs the clear, simple, yet deep religion of God in terms of rituals and halal and haram contrast.
Attributing God only what we have proof for in terms of knowledge or a certain relay of information from God that is certain.
Following the path of God and not other paths as those would lead astray
Emphasis on chosen ones in particular way that emphasizes on succession (explained this already in this thread)
Halal ritual as a reminder to rely on God for information (Spiritual food) - therefore to eat halal food is constant reminder to only rely on God's Name for information and guidance as unclean ones from Satanic demons and their friends misguide.
Given all this and more, after mentioning certain names (I talked about particularly why these names calculated here and mentioned already) and emphasizing on kinship relationship and offspring.... It makes sense that the reward is emphasized to be a reminder, because following the chosen from offspring of Fatima (a) is a way of God in the past till now.
But something occurs here and uniquely found. Before it does that, it emphasizes particularly to Mohammad (s) that these chosen ones are who God guided and so by their guidance to follow, and so God is emphasizing even the best of his creation follows examples of others before him.
Given the emphasis of darkness and light, this emphasizing as well with outward and inward example, Mohammad (s) benefits from all of them, mentioned or non-mentioned.
By following Mohammad (s) and his example, we are following the light of all Prophets (a).
But here it's emphasized that they came in groups and succession was emphasized and they came related in kinship.....
The one place Elyas (a) is mentioned AFTER Isa (A) while in Surah Saffat, Elyas (a) is mentioned but not Isa (a) and the reasons where explained.
But here, the guidance of Elyas (a) during Isa (a) ascension to heavens and Mohammad (s) being raised a as a Prophet and Messenger... along with the offspring and forefathers and brothers... emphasis.
It's most appropriate to emphasize on this here.
This is so particular to this Surah because of the heavy emphasis on the UNSEEN SIGN Mohammad (s) can provide, and the light and contrast to darkness as well as the emphasis of succession and family relationship, that, the line "by their guidance follow" and that they were guided by God, is to emphasis following the example of Mohammad (s) Ali (a) Fatima (a) and their chosen offspring is following the light of God and this connecting example of light appears in various levels to the hearts. Hadiths are layered true but so is the unseen journey and example they provide.
So Mohammad (s) connection to previous chosen ones, is, to emphasize on unseen guidance as well as manifest.
Elyas (a) mentioned here particularly here after Isa (a) again emphasizes on the unseen light and sign vs darkness and conjecture.
So reminder makes sense because his example of light is a reminder to worlds as are the family of Mohammad (s), but especially here, is the emphasis with guidance of previous chosen sent ones which Mohammad (s) also makes use of their guidance and light and examples.
It being the first appearance of "reminder" with respect to reward as well, gives context to what is meant by reminder with respect to the accusation of reward with unseen examples and lights of previous sent ones and so it being the first appearance is also calculative.
This is a long post, damn it, but I'm gonna keep it. In the next post I will post the verses I alluded to (might not need to re-explain them).
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Salam
It starts off uniquely with emphasis of darkness vs light:
الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ ۖ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ | All praise belongs to Allah who created the heavens and the earth and made the darkness and the light. Yet the faithless equate [others] with their Lord. | Al-An'aam : 1
Recognizing Mohammad (s):
الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ ۘ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ | Those whom We have given the Book recognize him just as they recognize their sons. Those who have ruined their souls will not have faith. | Al-An'aam : 20
Mohammad (s) as a sign of God - it's not personal for him that grieves him but that he is a sign of God being denied:
قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ ۖ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ | We certainly know that what they say grieves you. Yet it is not you that they deny, but it is Allah’s signs that the wrongdoers impugn. | Al-An'aam : 33
Keep that in mind because it is important for how particular the reward verse is mentioned with him taking example and guidance of past sent ones.
And him as a unseen connector that can bring proof of a higher capacity to the souls:
وَإِنْ كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَنْ تَبْتَغِيَ نَفَقًا فِي الْأَرْضِ أَوْ سُلَّمًا فِي السَّمَاءِ فَتَأْتِيَهُمْ بِآيَةٍ ۚ وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ الْجَاهِلِينَ | And should their aversion be hard on you, find, if you can, a tunnel into the ground, or a ladder into sky, that you may bring them a sign. Had Allah wished, He would have brought them together on guidance. So do not be one of the ignorant. | Al-An'aam : 35
Signs of God denied result being in darkness:
وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ ۗ مَنْ يَشَإِ اللَّهُ يُضْلِلْهُ وَمَنْ يَشَأْ يَجْعَلْهُ عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ | Those who deny Our signs are deaf and dumb, in a manifold darkness. Allah leads astray whomever He wishes, and whomever He wishes He puts him on a straight path. | Al-An'aam : 39
Blindness and sight:
قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۚ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ | Say, ‘I do not say to you that I possess the treasuries of Allah, nor do I know the Unseen, nor do I say to you that I am an angel. I follow only what is revealed to me.’ Say, ‘Are the blind one and the seer equal? So do you not reflect?’ | Al-An'aam : 50
Playful religion vs those who take God seriously:
وَذَرِ الَّذِينَ اتَّخَذُوا دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا ۚ وَذَكِّرْ بِهِ أَنْ تُبْسَلَ نَفْسٌ بِمَا كَسَبَتْ لَيْسَ لَهَا مِنْ دُونِ اللَّهِ وَلِيٌّ وَلَا شَفِيعٌ وَإِنْ تَعْدِلْ كُلَّ عَدْلٍ لَا يُؤْخَذْ مِنْهَا ۗ أُولَٰئِكَ الَّذِينَ أُبْسِلُوا بِمَا كَسَبُوا ۖ لَهُمْ شَرَابٌ مِنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ | Leave alone those who take their religion for play and diversion and whom the life of this world has deceived, and admonish with it, lest any soul should perish because of what it has earned: It shall not have any guardian besides Allah, nor any intercessor; and though it should offer every kind of ransom, it shall not be accepted from it. They are the ones who perish because of what they have earned; they shall have boiling water for drink and a painful punishment because of what they used to defy. | Al-An'aam : 70
They have Masters calling them to God and are the guidance of God which is the true guidance:
قُلْ أَنَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰ أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللَّهُ كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۖ وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَ | Say, ‘Shall we invoke besides Allah that which can neither benefit us nor harm us, and turn back on our heels after Allah has guided us, like someone seduced by the devils and bewildered on the earth, who has companions/masters that invite him to guidance, [saying,] ‘‘Come to us!’’?’ Say, ‘Indeed it is the guidance of Allah which is [true] guidance. And we have been commanded to submit to the Lord of all the worlds, | Al-An'aam : 71
Light as a star in darkness first, then moon, then sun.... God is the light manifested by an degree of light but the perishing part is not God but the remaining light and increase towards God is God's light and is him.
فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا ۖ قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ
Surat Al-An'aam : 76 سورة الأنعام : ٧٦
When night darkened over him, he saw a star and said, ‘This is my Lord!’ But when it set, he said, ‘I do not like those who set.’
(the moon, sun is next)
وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِنْ قَبْلُ ۖ وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ | And We gave him Isaac and Jacob and guided each of them. And Noah We had guided before, and from his offspring, David and Solomon, Job, Joseph, Moses and Aaron—thus do We reward the virtuous— | Al-An'aam : 84
وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِنَ الصَّالِحِينَ | and Zechariah, John, Jesus and Ilyas—each of them among the righteous— | Al-An'aam : 85
وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ | and Ishmael, Elisha, Jonah and Lot—each We graced over all the nations— | Al-An'aam : 86
وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ | and from among their fathers, their descendants and brethren—We chose them and guided them to a straight path. | Al-An'aam : 87
These verses already explained talk about blood relationship and other features I already explained about succession, and it all leads to:
ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ ۚ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُمْ مَا كَانُوا يَعْمَلُونَ | That is Allah’s guidance: with it, He guides whomever He wishes of His servants. But were they to ascribe any partners [to Allah], what they used to do would not avail them. | Al-An'aam : 88
أُولَٰئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ۚ فَإِنْ يَكْفُرْ بِهَا هَٰؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَيْسُوا بِهَا بِكَافِرِينَ | They are the ones whom We gave the Book, judgement and prophethood. So if these disbelieve in them, We have certainly entrusted them to a people who will never disbelieve in them. | Al-An'aam : 89
And then this all leads to the reward verse and how it is perfectly suited for this chapter, see previous post as well:
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ | They are the ones whom Allah has guided. So follow their guidance. Say, ‘I do not ask you any recompense for it in that it is only a reminder to the nations.’ | Al-An'aam : 90
It starts off uniquely with emphasis of darkness vs light:
الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ ۖ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ | All praise belongs to Allah who created the heavens and the earth and made the darkness and the light. Yet the faithless equate [others] with their Lord. | Al-An'aam : 1
Recognizing Mohammad (s):
الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ ۘ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ | Those whom We have given the Book recognize him just as they recognize their sons. Those who have ruined their souls will not have faith. | Al-An'aam : 20
Mohammad (s) as a sign of God - it's not personal for him that grieves him but that he is a sign of God being denied:
قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ ۖ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ | We certainly know that what they say grieves you. Yet it is not you that they deny, but it is Allah’s signs that the wrongdoers impugn. | Al-An'aam : 33
Keep that in mind because it is important for how particular the reward verse is mentioned with him taking example and guidance of past sent ones.
And him as a unseen connector that can bring proof of a higher capacity to the souls:
وَإِنْ كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَنْ تَبْتَغِيَ نَفَقًا فِي الْأَرْضِ أَوْ سُلَّمًا فِي السَّمَاءِ فَتَأْتِيَهُمْ بِآيَةٍ ۚ وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ الْجَاهِلِينَ | And should their aversion be hard on you, find, if you can, a tunnel into the ground, or a ladder into sky, that you may bring them a sign. Had Allah wished, He would have brought them together on guidance. So do not be one of the ignorant. | Al-An'aam : 35
Signs of God denied result being in darkness:
وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ ۗ مَنْ يَشَإِ اللَّهُ يُضْلِلْهُ وَمَنْ يَشَأْ يَجْعَلْهُ عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ | Those who deny Our signs are deaf and dumb, in a manifold darkness. Allah leads astray whomever He wishes, and whomever He wishes He puts him on a straight path. | Al-An'aam : 39
Blindness and sight:
قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۚ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ | Say, ‘I do not say to you that I possess the treasuries of Allah, nor do I know the Unseen, nor do I say to you that I am an angel. I follow only what is revealed to me.’ Say, ‘Are the blind one and the seer equal? So do you not reflect?’ | Al-An'aam : 50
Playful religion vs those who take God seriously:
وَذَرِ الَّذِينَ اتَّخَذُوا دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا ۚ وَذَكِّرْ بِهِ أَنْ تُبْسَلَ نَفْسٌ بِمَا كَسَبَتْ لَيْسَ لَهَا مِنْ دُونِ اللَّهِ وَلِيٌّ وَلَا شَفِيعٌ وَإِنْ تَعْدِلْ كُلَّ عَدْلٍ لَا يُؤْخَذْ مِنْهَا ۗ أُولَٰئِكَ الَّذِينَ أُبْسِلُوا بِمَا كَسَبُوا ۖ لَهُمْ شَرَابٌ مِنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ | Leave alone those who take their religion for play and diversion and whom the life of this world has deceived, and admonish with it, lest any soul should perish because of what it has earned: It shall not have any guardian besides Allah, nor any intercessor; and though it should offer every kind of ransom, it shall not be accepted from it. They are the ones who perish because of what they have earned; they shall have boiling water for drink and a painful punishment because of what they used to defy. | Al-An'aam : 70
They have Masters calling them to God and are the guidance of God which is the true guidance:
قُلْ أَنَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰ أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللَّهُ كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۖ وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَ | Say, ‘Shall we invoke besides Allah that which can neither benefit us nor harm us, and turn back on our heels after Allah has guided us, like someone seduced by the devils and bewildered on the earth, who has companions/masters that invite him to guidance, [saying,] ‘‘Come to us!’’?’ Say, ‘Indeed it is the guidance of Allah which is [true] guidance. And we have been commanded to submit to the Lord of all the worlds, | Al-An'aam : 71
Light as a star in darkness first, then moon, then sun.... God is the light manifested by an degree of light but the perishing part is not God but the remaining light and increase towards God is God's light and is him.
فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا ۖ قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ
Surat Al-An'aam : 76 سورة الأنعام : ٧٦
When night darkened over him, he saw a star and said, ‘This is my Lord!’ But when it set, he said, ‘I do not like those who set.’
(the moon, sun is next)
وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِنْ قَبْلُ ۖ وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ | And We gave him Isaac and Jacob and guided each of them. And Noah We had guided before, and from his offspring, David and Solomon, Job, Joseph, Moses and Aaron—thus do We reward the virtuous— | Al-An'aam : 84
وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِنَ الصَّالِحِينَ | and Zechariah, John, Jesus and Ilyas—each of them among the righteous— | Al-An'aam : 85
وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ | and Ishmael, Elisha, Jonah and Lot—each We graced over all the nations— | Al-An'aam : 86
وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ | and from among their fathers, their descendants and brethren—We chose them and guided them to a straight path. | Al-An'aam : 87
These verses already explained talk about blood relationship and other features I already explained about succession, and it all leads to:
ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ ۚ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُمْ مَا كَانُوا يَعْمَلُونَ | That is Allah’s guidance: with it, He guides whomever He wishes of His servants. But were they to ascribe any partners [to Allah], what they used to do would not avail them. | Al-An'aam : 88
أُولَٰئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ۚ فَإِنْ يَكْفُرْ بِهَا هَٰؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَيْسُوا بِهَا بِكَافِرِينَ | They are the ones whom We gave the Book, judgement and prophethood. So if these disbelieve in them, We have certainly entrusted them to a people who will never disbelieve in them. | Al-An'aam : 89
And then this all leads to the reward verse and how it is perfectly suited for this chapter, see previous post as well:
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ | They are the ones whom Allah has guided. So follow their guidance. Say, ‘I do not ask you any recompense for it in that it is only a reminder to the nations.’ | Al-An'aam : 90
Some key concepts to remember after (the flow and why this reward verse is stated like this):
وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنْسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا ۚ وَلَوْ شَاءَ رَبُّكَ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ | That is how for every prophet We appointed as enemy the devils from among humans and jinn, who inspire each other with flashy words, deceptively. Had your Lord wished, they would not have done it. So leave them with what they fabricate, | Al-An'aam : 112
وَلِتَصْغَىٰ إِلَيْهِ أَفْئِدَةُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا مَا هُمْ مُقْتَرِفُونَ | so that toward it may incline the hearts of those who do not believe in the Hereafter, and so that they may be pleased with it and commit what they commit. | Al-An'aam : 113
وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ ۚ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ | If you obey most of those on the earth, they will lead you astray from the way of Allah. They follow nothing but conjectures and they do nothing but surmise. | Al-An'aam : 116
فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِنْ كُنْتُمْ بِآيَاتِهِ مُؤْمِنِينَ | Eat from that over which Allah’s Name has been mentioned, if you are believers in His signs. | Al-An'aam : 118
وَمَا لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ ۗ وَإِنَّ كَثِيرًا لَيُضِلُّونَ بِأَهْوَائِهِمْ بِغَيْرِ عِلْمٍ ۗ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ | Why should you not eat that over which Allah’s Name has been mentioned, while He has already elaborated for you whatever He has forbidden you, excepting what you may be compelled to [eat in an emergency]? Indeed many mislead [others] by their fancies, without any knowledge. Indeed your Lord knows best the transgressors. | Al-An'aam : 119
وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ ۚ إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا يَقْتَرِفُونَ | Renounce outward sins and the inward ones. Indeed those who commit sins shall be requited for what they used to commit. | Al-An'aam : 120
وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ ۗ وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ لِيُجَادِلُوكُمْ ۖ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ | Do not eat [anything] of that over which Allah’s Name has not been mentioned, and that is indeed transgression. Indeed the satans inspire their friends to dispute with you; and if you obey them, you will indeed be polytheists. | Al-An'aam : 121
أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ كَذَٰلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ | Is he who was lifeless, then We gave him life and provided him with a light by which he walks among the people, like one who dwells in a manifold darkness which he cannot leave? To the faithless is thus presented as decorous what they have been doing. | Al-An'aam : 122
وَكَذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۖ وَمَا يَمْكُرُونَ إِلَّا بِأَنْفُسِهِمْ وَمَا يَشْعُرُونَ | Thus have We installed in every town its major criminals that they may plot therein. Yet they do not plot except against their own souls, but they are not aware. | Al-An'aam : 123
(This was to give the context of it with halal and subject of relying on light instead of leaders of darkness)
وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ | ‘This indeed is my straight path, so follow it, and do not follow [other] ways, for they will separate you from His way. This is what He enjoins upon you so that you may be Godwary.’ | Al-An'aam : 153
قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ دِينًا قِيَمًا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ | Say, ‘Indeed my Lord has guided me to a straight path, the upright religion, the creed of Abraham, a Hanif, and he was not one of the polytheists.’ | Al-An'aam : 161
قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ | Say, ‘Indeed my prayer and my worship, my life and my death are for the sake of Allah, the Lord of all the worlds. | Al-An'aam : 162
وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنْسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا ۚ وَلَوْ شَاءَ رَبُّكَ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ | That is how for every prophet We appointed as enemy the devils from among humans and jinn, who inspire each other with flashy words, deceptively. Had your Lord wished, they would not have done it. So leave them with what they fabricate, | Al-An'aam : 112
وَلِتَصْغَىٰ إِلَيْهِ أَفْئِدَةُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا مَا هُمْ مُقْتَرِفُونَ | so that toward it may incline the hearts of those who do not believe in the Hereafter, and so that they may be pleased with it and commit what they commit. | Al-An'aam : 113
وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ ۚ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ | If you obey most of those on the earth, they will lead you astray from the way of Allah. They follow nothing but conjectures and they do nothing but surmise. | Al-An'aam : 116
فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِنْ كُنْتُمْ بِآيَاتِهِ مُؤْمِنِينَ | Eat from that over which Allah’s Name has been mentioned, if you are believers in His signs. | Al-An'aam : 118
وَمَا لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ ۗ وَإِنَّ كَثِيرًا لَيُضِلُّونَ بِأَهْوَائِهِمْ بِغَيْرِ عِلْمٍ ۗ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ | Why should you not eat that over which Allah’s Name has been mentioned, while He has already elaborated for you whatever He has forbidden you, excepting what you may be compelled to [eat in an emergency]? Indeed many mislead [others] by their fancies, without any knowledge. Indeed your Lord knows best the transgressors. | Al-An'aam : 119
وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ ۚ إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا يَقْتَرِفُونَ | Renounce outward sins and the inward ones. Indeed those who commit sins shall be requited for what they used to commit. | Al-An'aam : 120
وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ ۗ وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ لِيُجَادِلُوكُمْ ۖ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ | Do not eat [anything] of that over which Allah’s Name has not been mentioned, and that is indeed transgression. Indeed the satans inspire their friends to dispute with you; and if you obey them, you will indeed be polytheists. | Al-An'aam : 121
أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ كَذَٰلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ | Is he who was lifeless, then We gave him life and provided him with a light by which he walks among the people, like one who dwells in a manifold darkness which he cannot leave? To the faithless is thus presented as decorous what they have been doing. | Al-An'aam : 122
وَكَذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۖ وَمَا يَمْكُرُونَ إِلَّا بِأَنْفُسِهِمْ وَمَا يَشْعُرُونَ | Thus have We installed in every town its major criminals that they may plot therein. Yet they do not plot except against their own souls, but they are not aware. | Al-An'aam : 123
(This was to give the context of it with halal and subject of relying on light instead of leaders of darkness)
وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ | ‘This indeed is my straight path, so follow it, and do not follow [other] ways, for they will separate you from His way. This is what He enjoins upon you so that you may be Godwary.’ | Al-An'aam : 153
قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ دِينًا قِيَمًا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ | Say, ‘Indeed my Lord has guided me to a straight path, the upright religion, the creed of Abraham, a Hanif, and he was not one of the polytheists.’ | Al-An'aam : 161
قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ | Say, ‘Indeed my prayer and my worship, my life and my death are for the sake of Allah, the Lord of all the worlds. | Al-An'aam : 162
Salam
In Surah Yusuf we see a statement:
وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ | And what of a reward do you ask of it that it is only a reminder for all the nations?| Yusuf : 104
Surah Yusuf has a story of the life of Yusuf (a) in a very eloquent and majestic way. There is so many lessons to take from it.
One of these reflections is to think, Mohammad (s) is being accused of being selfish and wanting power, authority, fame, etc...
But it's saying from viewpoint of life of Yusuf (a), aren't these beneficial for humanity, that the chosen ones be given power, authority, fame, and are followed?
As Yusuf (a) and Yaqoub (a) life is explained in this Surah, we see indeed there is a reminder to the concept of Ahlulbayt (A) as well, and compare to Ahlulbayt (a) of Ibrahim (a) with Mohammad's (s).
There is also a subtle thing. La is in Surah Ana'am, but as this Surah begins with "...signs for those who ask" concerning the story of Yusuf and his brothers.
It makes sense to not say "la" here, but "wa ma.." which can be translated "And what of a reward do you ask except that it is a reminder to the worlds?", and so we see even the mention of ma instead of la, going back to reflective nature of the ending with the story and the start "for those who ask"...
This is a very eloquent way of mixing in the subject of accusation, with Mohammad (s) authority and leadership and fame, and also integrating his Ahlulbayt (A) wisdom with the wisdom of a past Ahlulbayt (a) (Ibrahim's (a) family).
This so calculated. It could've easily just said "wa la..." and this eloquent feature of it being a question to reflect about and ask, would be missing with the flow to the start.
This how precise the words are. While in Surah Ana'am because of the emphasis of "so by their guidance get guided", it's more assertive and makes sense to start with "la..." (You don't ask them of it a reward except that it be a reminder to the nations")
This subtle difference just shows how calculated even simple words like "la" and "ma" are by God. They appear perfectly where they should.
In Surah Yusuf we see a statement:
وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ | And what of a reward do you ask of it that it is only a reminder for all the nations?| Yusuf : 104
Surah Yusuf has a story of the life of Yusuf (a) in a very eloquent and majestic way. There is so many lessons to take from it.
One of these reflections is to think, Mohammad (s) is being accused of being selfish and wanting power, authority, fame, etc...
But it's saying from viewpoint of life of Yusuf (a), aren't these beneficial for humanity, that the chosen ones be given power, authority, fame, and are followed?
As Yusuf (a) and Yaqoub (a) life is explained in this Surah, we see indeed there is a reminder to the concept of Ahlulbayt (A) as well, and compare to Ahlulbayt (a) of Ibrahim (a) with Mohammad's (s).
There is also a subtle thing. La is in Surah Ana'am, but as this Surah begins with "...signs for those who ask" concerning the story of Yusuf and his brothers.
It makes sense to not say "la" here, but "wa ma.." which can be translated "And what of a reward do you ask except that it is a reminder to the worlds?", and so we see even the mention of ma instead of la, going back to reflective nature of the ending with the story and the start "for those who ask"...
This is a very eloquent way of mixing in the subject of accusation, with Mohammad (s) authority and leadership and fame, and also integrating his Ahlulbayt (A) wisdom with the wisdom of a past Ahlulbayt (a) (Ibrahim's (a) family).
This so calculated. It could've easily just said "wa la..." and this eloquent feature of it being a question to reflect about and ask, would be missing with the flow to the start.
This how precise the words are. While in Surah Ana'am because of the emphasis of "so by their guidance get guided", it's more assertive and makes sense to start with "la..." (You don't ask them of it a reward except that it be a reminder to the nations")
This subtle difference just shows how calculated even simple words like "la" and "ma" are by God. They appear perfectly where they should.
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وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ | And what of a reward do you ask of it that it is only a reminder for all the nations?| Yusuf : 104
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ | They are the ones whom Allah has guided. So follow their guidance. Say, ‘I do not ask you concerning it a reward in that it is only a reminder to the nations.’ | Al-An'aam : 90
The "La" and "ma" are subtle in that they don't change the meaning too much, but as explained, Surah Yusuf with the mention of questions and reflective ending it makes more sense with the "ma", as a form of a question to reflect about, while the assertive nature of Surah Ana'aam as we already seen with respect to light and darkness, it makes sense to be "la" and not pose a reflective question but an assertive emphasis which suits the flow more and the tone of the Surah more.
So again, we see ultra precise calculated speech.
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ | They are the ones whom Allah has guided. So follow their guidance. Say, ‘I do not ask you concerning it a reward in that it is only a reminder to the nations.’ | Al-An'aam : 90
The "La" and "ma" are subtle in that they don't change the meaning too much, but as explained, Surah Yusuf with the mention of questions and reflective ending it makes more sense with the "ma", as a form of a question to reflect about, while the assertive nature of Surah Ana'aam as we already seen with respect to light and darkness, it makes sense to be "la" and not pose a reflective question but an assertive emphasis which suits the flow more and the tone of the Surah more.
So again, we see ultra precise calculated speech.
Salam
Surah Yonus in my view has the most assertive nature of God's arguments for religion, in the most direct offensive way for arguing for the religion.
It has one of most important philosophical arguments for the religion of God, "Do any of your associates guide by the truth: say God guides by the truth, is he who guides by the truth more worthy of being followed or he does not guide unless he is guided..."
We will look at the tone of Surah over all, in making all type of arguments, and how assertive it is.
This is why it makes sense that Nuh (a) is quoted to say:
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 (to establish) and I've been commanded to be of the submitters.
The "if you turn back" is unique with the reward here, and we will see because it's very assertive and offensive in posing arguments for God and also in prophecy of the Mahdi there is very clear and done in offensive way.
The "I am commanded to be of the submitters", is also flows with the assertive nature, so it adds assertion that he doesn't seek a reward in reality and whatever reward they accuse him of it's upon God to establish.
Because of how direct assertive and offensive this Surah is in arguments, these additions which are not found quoted from Nuh (a) in other verses, are brought here.
It also flows and interprets "God guides by the truth" through chosen ones like Nuh (a) who are commanded to submit to God and means of God guiding by truth since they are commanded to submit to God.
We will see in details how assertive this Surah is. I myself don't find a more rapid assertive Surah and this is why the reward here is mentioned in the way it is and is best suited for this Surah.
The Surah includes bringing a Surah like it, but with a dimension that people who deny usually deny it without having knowledge of the Quran and deny when the interpretation is yet to come to them.
This Surah is very rapid and assertive with important arguments. So we will take the time to see this in detail and as already explained in summary why the reward appears the way it is.
The line also "it's upon God..." is assertive, so it's saying God establishes such authority though people might see it as a selfish reward, and establishes reputation and fame of his chosen Messengers though people might think they are seeking it selfishly.
This contextualizes "upon God" not to be defensive, but offensive which will be important to keep in mind for other Surahs which are less assertive and rapidly offensive in arguments and tone.
Surah Yonus in my view has the most assertive nature of God's arguments for religion, in the most direct offensive way for arguing for the religion.
It has one of most important philosophical arguments for the religion of God, "Do any of your associates guide by the truth: say God guides by the truth, is he who guides by the truth more worthy of being followed or he does not guide unless he is guided..."
We will look at the tone of Surah over all, in making all type of arguments, and how assertive it is.
This is why it makes sense that Nuh (a) is quoted to say:
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 (to establish) and I've been commanded to be of the submitters.
The "if you turn back" is unique with the reward here, and we will see because it's very assertive and offensive in posing arguments for God and also in prophecy of the Mahdi there is very clear and done in offensive way.
The "I am commanded to be of the submitters", is also flows with the assertive nature, so it adds assertion that he doesn't seek a reward in reality and whatever reward they accuse him of it's upon God to establish.
Because of how direct assertive and offensive this Surah is in arguments, these additions which are not found quoted from Nuh (a) in other verses, are brought here.
It also flows and interprets "God guides by the truth" through chosen ones like Nuh (a) who are commanded to submit to God and means of God guiding by truth since they are commanded to submit to God.
We will see in details how assertive this Surah is. I myself don't find a more rapid assertive Surah and this is why the reward here is mentioned in the way it is and is best suited for this Surah.
The Surah includes bringing a Surah like it, but with a dimension that people who deny usually deny it without having knowledge of the Quran and deny when the interpretation is yet to come to them.
This Surah is very rapid and assertive with important arguments. So we will take the time to see this in detail and as already explained in summary why the reward appears the way it is.
The line also "it's upon God..." is assertive, so it's saying God establishes such authority though people might see it as a selfish reward, and establishes reputation and fame of his chosen Messengers though people might think they are seeking it selfishly.
This contextualizes "upon God" not to be defensive, but offensive which will be important to keep in mind for other Surahs which are less assertive and rapidly offensive in arguments and tone.
Salam
This will also later be contrasted and compared to how Nuh (a) is particularly quoted in Surah Hud and the tone of that Surah, and why there it appears with wealth addition, and also right after "have you considered if I'm on a clear proof..." there is a similar yet different reply, which has a different tone. The Surah over all has a different tone and touches different important subjects, but we will see why Nuh (a) is quoted and paraphrased differently there as far as reward goes.
This will be seen so calculated and perfectly placed when the two are compared.
Will be going in Surah Yonus in the next post inshallah.
This will also later be contrasted and compared to how Nuh (a) is particularly quoted in Surah Hud and the tone of that Surah, and why there it appears with wealth addition, and also right after "have you considered if I'm on a clear proof..." there is a similar yet different reply, which has a different tone. The Surah over all has a different tone and touches different important subjects, but we will see why Nuh (a) is quoted and paraphrased differently there as far as reward goes.
This will be seen so calculated and perfectly placed when the two are compared.
Will be going in Surah Yonus in the next post inshallah.
Some highlights on the emphasis on HAQ truth:
هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ ۚ مَا خَلَقَ اللَّهُ ذَٰلِكَ إِلَّا بِالْحَقِّ ۚ يُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ | It is He who made the sun a radiance and the moon a light, and ordained its phases that you might know the number of years and the calculation [of time]. Allah did not create all that except with the truth. He elaborates the signs for a people who have knowledge. | Yunus : 5
إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا ۖ وَعْدَ اللَّهِ حَقًّا ۚ إِنَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ بِالْقِسْطِ ۚ وَالَّذِينَ كَفَرُوا لَهُمْ شَرَابٌ مِنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ | To Him will be the return of you all; [that is] Allah’s promise is truth. Indeed, He originates the creation, then He will bring it back that He may reward with justice those who have faith and do righteous deeds. As for the faithless, they shall have boiling water for drink, and a painful punishment because of what they used to defy. | Yunus : 4
هُنَالِكَ تَبْلُو كُلُّ نَفْسٍ مَا أَسْلَفَتْ ۚ وَرُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ ۖ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ | There every soul will examine what it has sent in advance, and they will be returned to Allah, the master in the truth and what they used to fabricate will forsake them. | Yunus : 30
فَذَٰلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ ۖ فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ ۖ فَأَنَّىٰ تُصْرَفُونَ | That, then, is Allah, your Lord in the truth. So what is there after the truth except error? Then where are you being led away? | Yunus : 32
قُلْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَهْدِي إِلَى الْحَقِّ ۚ قُلِ اللَّهُ يَهْدِي لِلْحَقِّ ۗ أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لَا يَهِدِّي إِلَّا أَنْ يُهْدَىٰ ۖ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ | Say, ‘Is there anyone among your partners who may guide to the truth?’ Say, ‘Allah guides to the truth. Is He who guides to the truth worthier to be followed, or he who is not guided unless shown the way? What is the matter with you? How do you judge?’ | Yunus : 35
وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا ۚ إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَفْعَلُونَ | Most of them just follow conjecture; indeed conjecture doesn't vail anything for the truth. Indeed Allah knows best what they do. | Yunus : 36
وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ | They inquire of you, ‘Is this truth?’ Say, ‘Yes! By my Lord, it is truth, and you cannot frustrate [Him].’ | Yunus : 53
فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا إِنَّ هَٰذَا لَسِحْرٌ مُبِينٌ | When the truth from Us came to them, they said, ‘This is indeed plain magic!’ | Yunus : 76
قَالَ مُوسَىٰ أَتَقُولُونَ لِلْحَقِّ لَمَّا جَاءَكُمْ ۖ أَسِحْرٌ هَٰذَا وَلَا يُفْلِحُ السَّاحِرُونَ | Moses said, ‘Do you say of the truth when it comes to you [that it is magic]? Is this magic? While Magicians do not succeed | Yunus : 77
وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ | Allah will confirm the truth with His words, though the wicked would be averse.’ | Yunus : 82
فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ ۚ لَقَدْ جَاءَكَ الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ | So if you are in doubt about what We have sent down to you, ask those who read the Book [revealed] before you. The truth has certainly come to you from your Lord; so do not be among the skeptics. | Yunus : 94
قُلْ يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الْحَقُّ مِنْ رَبِّكُمْ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنَا عَلَيْكُمْ بِوَكِيلٍ | Say, ‘O mankind! The truth has already come to you from your Lord. Whoever is guided, is guided only for [the good of] his own soul, and whoever goes astray, goes astray only to its detriment, and it is not my business to watch over you.’ | Yunus : 108
My comment: We see just on the word truth this is the most assertive Surah on that. But aside from that, it has many arguments, for example, that is upon God to deliver the believers from the oppressors at the time of peril they face from them as did in the past always, he will do when believers will need him. And this always through a Messenger.
The Surah also emphasizes to bring a Surah like it, that people deny what they have no knowledge of, and other assertive arguments, but I wanted to highlight how much it emphasized on it being truth and truth in this surah.
So it make sense the following:
فَإِنْ تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
So if you turn away, so what reward have I asked of you in that my reward (in this case) is only upon God (to establish) and I've been commanded to be of the submitters.
Is uniquely here.
The "so if you turn away" to the "what reward have I asked you (from your perspective) but in reality it is upon God (from the perspective I bring truth)...." is eloquent enough but we find the unique addition along with the start "if you turn away" with "and I've been commanded to be of the submitters" to flow best here with the assertiveness on truth while other Surahs are more defensive in argumentative tone and less of a assertive nature.
Thus we find this phrase of reward accusation paraphrased this way here, and with additions in start and end, is best suited to be here.
هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ ۚ مَا خَلَقَ اللَّهُ ذَٰلِكَ إِلَّا بِالْحَقِّ ۚ يُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ | It is He who made the sun a radiance and the moon a light, and ordained its phases that you might know the number of years and the calculation [of time]. Allah did not create all that except with the truth. He elaborates the signs for a people who have knowledge. | Yunus : 5
إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا ۖ وَعْدَ اللَّهِ حَقًّا ۚ إِنَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ بِالْقِسْطِ ۚ وَالَّذِينَ كَفَرُوا لَهُمْ شَرَابٌ مِنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ | To Him will be the return of you all; [that is] Allah’s promise is truth. Indeed, He originates the creation, then He will bring it back that He may reward with justice those who have faith and do righteous deeds. As for the faithless, they shall have boiling water for drink, and a painful punishment because of what they used to defy. | Yunus : 4
هُنَالِكَ تَبْلُو كُلُّ نَفْسٍ مَا أَسْلَفَتْ ۚ وَرُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ ۖ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ | There every soul will examine what it has sent in advance, and they will be returned to Allah, the master in the truth and what they used to fabricate will forsake them. | Yunus : 30
فَذَٰلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ ۖ فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ ۖ فَأَنَّىٰ تُصْرَفُونَ | That, then, is Allah, your Lord in the truth. So what is there after the truth except error? Then where are you being led away? | Yunus : 32
قُلْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَهْدِي إِلَى الْحَقِّ ۚ قُلِ اللَّهُ يَهْدِي لِلْحَقِّ ۗ أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لَا يَهِدِّي إِلَّا أَنْ يُهْدَىٰ ۖ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ | Say, ‘Is there anyone among your partners who may guide to the truth?’ Say, ‘Allah guides to the truth. Is He who guides to the truth worthier to be followed, or he who is not guided unless shown the way? What is the matter with you? How do you judge?’ | Yunus : 35
وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا ۚ إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَفْعَلُونَ | Most of them just follow conjecture; indeed conjecture doesn't vail anything for the truth. Indeed Allah knows best what they do. | Yunus : 36
وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ | They inquire of you, ‘Is this truth?’ Say, ‘Yes! By my Lord, it is truth, and you cannot frustrate [Him].’ | Yunus : 53
فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا إِنَّ هَٰذَا لَسِحْرٌ مُبِينٌ | When the truth from Us came to them, they said, ‘This is indeed plain magic!’ | Yunus : 76
قَالَ مُوسَىٰ أَتَقُولُونَ لِلْحَقِّ لَمَّا جَاءَكُمْ ۖ أَسِحْرٌ هَٰذَا وَلَا يُفْلِحُ السَّاحِرُونَ | Moses said, ‘Do you say of the truth when it comes to you [that it is magic]? Is this magic? While Magicians do not succeed | Yunus : 77
وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ | Allah will confirm the truth with His words, though the wicked would be averse.’ | Yunus : 82
فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ ۚ لَقَدْ جَاءَكَ الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ | So if you are in doubt about what We have sent down to you, ask those who read the Book [revealed] before you. The truth has certainly come to you from your Lord; so do not be among the skeptics. | Yunus : 94
قُلْ يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الْحَقُّ مِنْ رَبِّكُمْ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنَا عَلَيْكُمْ بِوَكِيلٍ | Say, ‘O mankind! The truth has already come to you from your Lord. Whoever is guided, is guided only for [the good of] his own soul, and whoever goes astray, goes astray only to its detriment, and it is not my business to watch over you.’ | Yunus : 108
My comment: We see just on the word truth this is the most assertive Surah on that. But aside from that, it has many arguments, for example, that is upon God to deliver the believers from the oppressors at the time of peril they face from them as did in the past always, he will do when believers will need him. And this always through a Messenger.
The Surah also emphasizes to bring a Surah like it, that people deny what they have no knowledge of, and other assertive arguments, but I wanted to highlight how much it emphasized on it being truth and truth in this surah.
So it make sense the following:
فَإِنْ تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
So if you turn away, so what reward have I asked of you in that my reward (in this case) is only upon God (to establish) and I've been commanded to be of the submitters.
Is uniquely here.
The "so if you turn away" to the "what reward have I asked you (from your perspective) but in reality it is upon God (from the perspective I bring truth)...." is eloquent enough but we find the unique addition along with the start "if you turn away" with "and I've been commanded to be of the submitters" to flow best here with the assertiveness on truth while other Surahs are more defensive in argumentative tone and less of a assertive nature.
Thus we find this phrase of reward accusation paraphrased this way here, and with additions in start and end, is best suited to be here.
Salam
I will post a short version again. Then long version.
Surah Hud has "have you considered if I was on a clear proof..." repeated through more then any other Surah.
This is a contrast to the Surah before, which was very assertive about what was revealed being the truth, and signs and miracles revealing truth, etc.
This tone is significantly different and it also emphasizes to pray and ask forgiveness from God and that if people want to be guided, God will be responsive. This is done bringing different titles of God with this subject.
We also see the concept of "Ahlulbayt" is emphasized with Ibrahim's family and with the misunderstood family concept from Nuh being actually about a more mystical meaning of family that does not include his son as his actions were other then righteous.
As we all see warnings of Messengers with respect to being economically just towards other nations and not exploiting them, this "consider I'm on a clear proof" is something some people don't do. They assume the Prophets are false, and argue through circular assumption all the time.
This Surah also shows a way to approach Quran, not have to believe in it, just consider the possibility that's a clear proof. What should one do if this is the case? Part of it ceasing to oppress others, be just, and pray to God for guidance.
This Surah also leads nicely to the next Surah Yusuf as introduced the "Ahlulbayt" of Ibrahim emphasis.
As it's more of defensive tone, we see reward first appears:
وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۚ وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا ۚ إِنَّهُمْ مُلَاقُو رَبِّهِمْ وَلَٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ | O my people! I do not ask you wealth for it indeed my reward is only upon Allah. But I will not drive away those who have faith: they will indeed encounter their Lord. But I see that you are an ignorant lot. | Hud : 29
We see the notion "I do not ask wealth.." is more suited here because of defensive tone. The other aspects is also more defensive, in that, people often see followers of Prophets (a) to be of the "lower class" and people of "low reputation" and attack the message from that perspective.
We see also this relates with the fact that those who desire the life of this world will not have anything but hellfire in the next which is mentioned as well in this Surah.
We see also then it's said:
يَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي ۚ أَفَلَا تَعْقِلُونَ | ‘O my people! I do not ask you any reward for it in that my reward is only upon who originated me. Do you not exercise your reason? | Hud : 51
This is also said in contrast, that people follow leaders that misguide and tyrants instead, and that the reward they accuse Prophets (a) of seeking from power and leadership, they assign to others who are actually appointed leaders by misguidance of reputation and exploitation and are power hungry. The Prophet here argues "it is only upon God" to establish a person that is a leader, to be followed, to be exalted, to be sought for guidance, to have power and authority and no one else, will they not use their minds?
This is long explanation, so in the next post, I will do is post the many verses that I alluded to rather then explain again.
Didn't mean it to become this long but it was hard to summarize.
I will post a short version again. Then long version.
Surah Hud has "have you considered if I was on a clear proof..." repeated through more then any other Surah.
This is a contrast to the Surah before, which was very assertive about what was revealed being the truth, and signs and miracles revealing truth, etc.
This tone is significantly different and it also emphasizes to pray and ask forgiveness from God and that if people want to be guided, God will be responsive. This is done bringing different titles of God with this subject.
We also see the concept of "Ahlulbayt" is emphasized with Ibrahim's family and with the misunderstood family concept from Nuh being actually about a more mystical meaning of family that does not include his son as his actions were other then righteous.
As we all see warnings of Messengers with respect to being economically just towards other nations and not exploiting them, this "consider I'm on a clear proof" is something some people don't do. They assume the Prophets are false, and argue through circular assumption all the time.
This Surah also shows a way to approach Quran, not have to believe in it, just consider the possibility that's a clear proof. What should one do if this is the case? Part of it ceasing to oppress others, be just, and pray to God for guidance.
This Surah also leads nicely to the next Surah Yusuf as introduced the "Ahlulbayt" of Ibrahim emphasis.
As it's more of defensive tone, we see reward first appears:
وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۚ وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا ۚ إِنَّهُمْ مُلَاقُو رَبِّهِمْ وَلَٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ | O my people! I do not ask you wealth for it indeed my reward is only upon Allah. But I will not drive away those who have faith: they will indeed encounter their Lord. But I see that you are an ignorant lot. | Hud : 29
We see the notion "I do not ask wealth.." is more suited here because of defensive tone. The other aspects is also more defensive, in that, people often see followers of Prophets (a) to be of the "lower class" and people of "low reputation" and attack the message from that perspective.
We see also this relates with the fact that those who desire the life of this world will not have anything but hellfire in the next which is mentioned as well in this Surah.
We see also then it's said:
يَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي ۚ أَفَلَا تَعْقِلُونَ | ‘O my people! I do not ask you any reward for it in that my reward is only upon who originated me. Do you not exercise your reason? | Hud : 51
This is also said in contrast, that people follow leaders that misguide and tyrants instead, and that the reward they accuse Prophets (a) of seeking from power and leadership, they assign to others who are actually appointed leaders by misguidance of reputation and exploitation and are power hungry. The Prophet here argues "it is only upon God" to establish a person that is a leader, to be followed, to be exalted, to be sought for guidance, to have power and authority and no one else, will they not use their minds?
This is long explanation, so in the next post, I will do is post the many verses that I alluded to rather then explain again.
Didn't mean it to become this long but it was hard to summarize.