Salam
This is going to be a long post so bare with me. I want to talk about the following:
(1) Role of signs in form of miracles according to Quran
(2) The Guide in light of that
(3) The theme of chosen ones in Quran by God per Quran and the context of Ahlulbayt, Ulil-Amr, Ahlul-Thkir, Al-Qurba prove it be about specific designation and not general designation.
(4) Why it's forbidden for humans to choose their own religious authorities per Quran
(6) how To connect to the Guide per Quran
(7) The spiritual dimension of Ahlulbayt per Quran
(8) The context of Twelve in the Quran
Role of signs in form of miracles according to Quran:
According to Quran, signs are highly important in proving a Messenger is true. The Quran rehearsed examples of signs.
When Allah will say, O Jesus son of Mary, remember My blessing upon you and upon your mother, when I strengthened you with the Holy Spirit, so you would speak to the people in the cradle and in adulthood, and when I taught you the Book and wisdom, the Torah and the Evangel, and when you would create from clay the form of a bird, with My leave, and you would breathe into it and it would become a bird, with My leave; and you would heal the blind and the leper, with My leave, and you would raise the dead, with My leave; and when I held off [the evil of] the Children of Israel from you when you brought them manifest proofs, whereat the faithless among them said, ‘This is nothing but plain magic.’(5:110)
The one who had knowledge of the Book said, ‘I will bring it to you in the twinkling of an eye.’ So when he saw it set near him, he said, ‘This is by the grace of my Lord, to test me if I will give thanks or be ungrateful. Whoever gives thanks, gives thanks only for his own sake. And whoever is ungrateful [should know that] my Lord is indeed all-sufficient, all-generous.’(27:40)
It was said to her: Enter the palace; but when she saw it she deemed it to be a great expanse of water, and bared her legs. He said: Surely it is a palace made smooth with glass. She said: My Lord! surely I have been unjust to myself, and I submit with Sulaiman to Allah, the Lord of the worlds. (27:44)
(Firon) said: You believe in him before I give you leave; most surely he is the chief of you who taught you enchantment, therefore I will certainly cut off your hands and your feet on opposite sides, and I will certainly crucify you on the trunks of the palm trees, and certainly you will come to know which of us is the more severe and the more abiding in chastising.(20:71)
They said: We do not prefer you to what has come to us of clear arguments and to He Who made us, therefore decide what you are going to decide; you can only decide about this world's life.(20:72)
We can see signs in form of miracles were highly important in the past, but they were also highly important during Mohammad (S) time:
If they see a sign, they turn away, and say, ‘An incessant magic!’(54:2)
Ever Messenger was accused of being a sorcerer at the end by their people or one possessed by demonic forces by which miracles occur.
Those who have no knowledge say, ‘Why does not Allah speak to us, or come to us a sign?’ So said those who were before them, [words] similar to what they say. Alike are their hearts. We have certainly shown the signs to a people who have certainty.(2:118)
Now I bring this up, because this contextualizes other verses, for example, 13:7.
The Guide in 13:7 in light of the above:
We are talking about whether Ahlulbayt concept is a specific designation or it can be a general designation. I believe it has to be a specific designation. One of the proofs I brought for that is verse 13:7. The context in light of the above, is one who can perform miracles. This is because the verse begins with query about miracles and signs in that form.
And those who disbelieve say: Why not a sign revealed regarding him; you are only a warner and for every people there is a guide.(13:7)
Now I'm saying the context of "You are only a warner" in light of the above, is that you like other Messengers before can show the signs as a warning, but it won't necessarily guide them or make them believer, and yet for every people there is a Guide who can show such signs and guide by them.
It also clear the context is about those chosen by God and not by people, as the signs in form of miracles manifest who is chosen by God. When it says "You are only a warner", it's understood he is a warner chosen by God and that contextualizes the Guide to be chosen by God (specific designation).
The theme of chosen ones in Quran by God per Quran and the context of Ahlulbayt, Ulil-Amr, Ahlul-Thkir, Al-Qurba prove it be about specific designation and not general designation:
The Quran shows that peace is upon those who God has chosen:
Say, ‘All praise belongs to Allah, and Peace be to the servants whom He has chosen.’ Is Allah better, or the partners they ascribe [to Him]? (27:59)
The Quran shows family of Ibrahim is such group of chosen ones:
Surely, God chose Adam and Nuh and the family of Ibrahim and the family of Imran above the worlds. (3:33)
The flow to Ulil-Amr is that he compared Rasool and Ulil-Amr (4:59) to the family of Ibrahim (4:54) and the grace of God upon the people through the family of Mohammad is hence comparable to that through the family of Ibrahim. The obvious context again is people who God chooses.
The context of Ahlul-Thkir (the family of the reminder) has two. In Suratal Anbiya, the preceding verses talk about miracles:
Nay! they said, ‘[They are] muddled dreams!’ ‘Indeed, he has fabricated it!’ ‘Indeed, he is a poet!’ ‘Let him bring us a sign, like those sent to the former generations.’(21:5)
This contextualizes that miracles should be sought from the family of the reminder:
There did not believe before them any town which We destroyed, will they then believe? (21:6)
And we did not send before you except men who we revealed to, therefore ask the family of the reminder if you do not know (21:7)
The first response is will they believe if shown such miracles, the second response is go ahead ask the family of the reminder for such miracles.
Now the context of Ahlul-Thikr in Suratal Nahl shows you can ask them for knowledge in general, not just for miracles, as they explain and manifest the Quran, but the context here is again that the family of the reminder is capable of showing miracles and even showed be asked for them.
As for the Qurba in 42:23, the reward verses are in such a way, that show what disbelievers can accuse Mohammad (s) as a personal reward can be seen from the vantage point yes this would be a selfish reward from authority, control, being praised, becoming famous, moral landscaping society as he wishes, if he was a false Prophet but it would be all this from the vantage he is a true Prophet nothing but taking a path to God (25:57) and a reminder from God to the worlds and upon God to do if he was a true Prophet since it's for him to establish authority.
42:23 shows his family are also to be honored with all the authority and reverence owed to the Prophet, and they share in what disbelievers accuse Mohammad (S) of seeking a reward selfishly. 42:23 is saying the kinsfolk chosen by God of the time - recognizing them for who they are is really all the rewards you accuse Mohammad (s) of seeking selfishly.
In Surah Al-Anaam, the reminder flows with Prophets being chosen from blood relationships brothers, offspring, forefathers and so we see that this is again about chosen by God type of choosing and not by people.
The two Ahlulbayt verses then contextualize each other as well, and we see clearly it's again about those chosen by God. 33:33 also goes well with the theme that God attributes purity to who he pleases and is not for the people to do so, and so we see again specific manifestation by God and they are chosen by God.
Why it's forbidden for humans to choose their own religious authorities per Quran
The Quran is clear that reputation is unreliable and tells believers not to try to gain charisma and reverence and getting people to follow you "O you who believe, do not say Raina (reverentially follow us)". The context is in refutation of religious clergy.
The Quran does encourage people to become pious scholars and spread knowledge and warn, but this is different then taking on mantle of authority.
And Allah (سُبْحَانَهُ وَ تَعَالَى) suffices his servants with appointing us religious authorities. True scholars hence do not take mantle of authority but they find other ways to teach and spread their knowledge.
how To connect to the Guide per Quran
In the same chapter where 13:7 is found, another response to why not a sign revealed about him, is that God guides to who turns to him.
As the path and Guide go together, all we have to do is believe in God's guidance and so when we recite:
"Guide us the straight path", we should believe in what Quran has explained that to be with regards to the guides.
"The path of those who you favored (humanity) regarding them, not the path of those who you angered regarding them, nor of those who go astray"
While 1:7 can be general, Quran has explained through out, who they are. In the past, they were Prophets, in this time, it's the Ahlulbayt (a).
The Spiritual Dimension of Ahlulbayt per Quran
If you contextualize the discussion about heaven connected to this world, and stars or lanterns found in there, they re obviously revealing states of Ahlulbayt (a) and how they can connect believers on the journey. This for example seen in Surah Al-Hijr where it discusses how they would accuse Mohammad (s) of sorcery if they would be opened a door to heaven by which they ascend, and then talked about in that context, that he has filled heaven with lanterns and made it an adornment to those who look.
The context of Twelve in the Quran
The 5th chapter, it's obviously flowing with Ghadeer event, and hence takes on a prose of "similarly" which means ghadeer event also appointed us Twelve Succeeding Captains to Mohammad (s) through that convenant.
The other two places with respect to Bani-Israel can be said about branches/ways and rivers with respect to the Twelve Successors of Musa, they were one way from one perspective, but twelve branches as ways from another. In this light, they would also be rivers/streams from God connecting his sustenance and guidance to people.
The last place mentioned, has to do with scholars and going to extreme in religion. In that context, it's best translate the word shahr as luminary to be turned by the people, aman to be generic, and then it's about Twelve representatives of Mohammad (s), no more, no less, and that has been consistent through out time. The name Ali is also relevant in that it's about not lagging behind but also not going to extreme, and such it's sacred ground in that sense. This is all described to be the upright religion from God after talking about how God will make his religion prevail.
This is going to be a long post so bare with me. I want to talk about the following:
(1) Role of signs in form of miracles according to Quran
(2) The Guide in light of that
(3) The theme of chosen ones in Quran by God per Quran and the context of Ahlulbayt, Ulil-Amr, Ahlul-Thkir, Al-Qurba prove it be about specific designation and not general designation.
(4) Why it's forbidden for humans to choose their own religious authorities per Quran
(6) how To connect to the Guide per Quran
(7) The spiritual dimension of Ahlulbayt per Quran
(8) The context of Twelve in the Quran
Role of signs in form of miracles according to Quran:
According to Quran, signs are highly important in proving a Messenger is true. The Quran rehearsed examples of signs.
When Allah will say, O Jesus son of Mary, remember My blessing upon you and upon your mother, when I strengthened you with the Holy Spirit, so you would speak to the people in the cradle and in adulthood, and when I taught you the Book and wisdom, the Torah and the Evangel, and when you would create from clay the form of a bird, with My leave, and you would breathe into it and it would become a bird, with My leave; and you would heal the blind and the leper, with My leave, and you would raise the dead, with My leave; and when I held off [the evil of] the Children of Israel from you when you brought them manifest proofs, whereat the faithless among them said, ‘This is nothing but plain magic.’(5:110)
The one who had knowledge of the Book said, ‘I will bring it to you in the twinkling of an eye.’ So when he saw it set near him, he said, ‘This is by the grace of my Lord, to test me if I will give thanks or be ungrateful. Whoever gives thanks, gives thanks only for his own sake. And whoever is ungrateful [should know that] my Lord is indeed all-sufficient, all-generous.’(27:40)
It was said to her: Enter the palace; but when she saw it she deemed it to be a great expanse of water, and bared her legs. He said: Surely it is a palace made smooth with glass. She said: My Lord! surely I have been unjust to myself, and I submit with Sulaiman to Allah, the Lord of the worlds. (27:44)
(Firon) said: You believe in him before I give you leave; most surely he is the chief of you who taught you enchantment, therefore I will certainly cut off your hands and your feet on opposite sides, and I will certainly crucify you on the trunks of the palm trees, and certainly you will come to know which of us is the more severe and the more abiding in chastising.(20:71)
They said: We do not prefer you to what has come to us of clear arguments and to He Who made us, therefore decide what you are going to decide; you can only decide about this world's life.(20:72)
We can see signs in form of miracles were highly important in the past, but they were also highly important during Mohammad (S) time:
If they see a sign, they turn away, and say, ‘An incessant magic!’(54:2)
Ever Messenger was accused of being a sorcerer at the end by their people or one possessed by demonic forces by which miracles occur.
Those who have no knowledge say, ‘Why does not Allah speak to us, or come to us a sign?’ So said those who were before them, [words] similar to what they say. Alike are their hearts. We have certainly shown the signs to a people who have certainty.(2:118)
Now I bring this up, because this contextualizes other verses, for example, 13:7.
The Guide in 13:7 in light of the above:
We are talking about whether Ahlulbayt concept is a specific designation or it can be a general designation. I believe it has to be a specific designation. One of the proofs I brought for that is verse 13:7. The context in light of the above, is one who can perform miracles. This is because the verse begins with query about miracles and signs in that form.
And those who disbelieve say: Why not a sign revealed regarding him; you are only a warner and for every people there is a guide.(13:7)
Now I'm saying the context of "You are only a warner" in light of the above, is that you like other Messengers before can show the signs as a warning, but it won't necessarily guide them or make them believer, and yet for every people there is a Guide who can show such signs and guide by them.
It also clear the context is about those chosen by God and not by people, as the signs in form of miracles manifest who is chosen by God. When it says "You are only a warner", it's understood he is a warner chosen by God and that contextualizes the Guide to be chosen by God (specific designation).
The theme of chosen ones in Quran by God per Quran and the context of Ahlulbayt, Ulil-Amr, Ahlul-Thkir, Al-Qurba prove it be about specific designation and not general designation:
The Quran shows that peace is upon those who God has chosen:
Say, ‘All praise belongs to Allah, and Peace be to the servants whom He has chosen.’ Is Allah better, or the partners they ascribe [to Him]? (27:59)
The Quran shows family of Ibrahim is such group of chosen ones:
Surely, God chose Adam and Nuh and the family of Ibrahim and the family of Imran above the worlds. (3:33)
The flow to Ulil-Amr is that he compared Rasool and Ulil-Amr (4:59) to the family of Ibrahim (4:54) and the grace of God upon the people through the family of Mohammad is hence comparable to that through the family of Ibrahim. The obvious context again is people who God chooses.
The context of Ahlul-Thkir (the family of the reminder) has two. In Suratal Anbiya, the preceding verses talk about miracles:
Nay! they said, ‘[They are] muddled dreams!’ ‘Indeed, he has fabricated it!’ ‘Indeed, he is a poet!’ ‘Let him bring us a sign, like those sent to the former generations.’(21:5)
This contextualizes that miracles should be sought from the family of the reminder:
There did not believe before them any town which We destroyed, will they then believe? (21:6)
And we did not send before you except men who we revealed to, therefore ask the family of the reminder if you do not know (21:7)
The first response is will they believe if shown such miracles, the second response is go ahead ask the family of the reminder for such miracles.
Now the context of Ahlul-Thikr in Suratal Nahl shows you can ask them for knowledge in general, not just for miracles, as they explain and manifest the Quran, but the context here is again that the family of the reminder is capable of showing miracles and even showed be asked for them.
As for the Qurba in 42:23, the reward verses are in such a way, that show what disbelievers can accuse Mohammad (s) as a personal reward can be seen from the vantage point yes this would be a selfish reward from authority, control, being praised, becoming famous, moral landscaping society as he wishes, if he was a false Prophet but it would be all this from the vantage he is a true Prophet nothing but taking a path to God (25:57) and a reminder from God to the worlds and upon God to do if he was a true Prophet since it's for him to establish authority.
42:23 shows his family are also to be honored with all the authority and reverence owed to the Prophet, and they share in what disbelievers accuse Mohammad (S) of seeking a reward selfishly. 42:23 is saying the kinsfolk chosen by God of the time - recognizing them for who they are is really all the rewards you accuse Mohammad (s) of seeking selfishly.
In Surah Al-Anaam, the reminder flows with Prophets being chosen from blood relationships brothers, offspring, forefathers and so we see that this is again about chosen by God type of choosing and not by people.
The two Ahlulbayt verses then contextualize each other as well, and we see clearly it's again about those chosen by God. 33:33 also goes well with the theme that God attributes purity to who he pleases and is not for the people to do so, and so we see again specific manifestation by God and they are chosen by God.
Why it's forbidden for humans to choose their own religious authorities per Quran
The Quran is clear that reputation is unreliable and tells believers not to try to gain charisma and reverence and getting people to follow you "O you who believe, do not say Raina (reverentially follow us)". The context is in refutation of religious clergy.
The Quran does encourage people to become pious scholars and spread knowledge and warn, but this is different then taking on mantle of authority.
And Allah (سُبْحَانَهُ وَ تَعَالَى) suffices his servants with appointing us religious authorities. True scholars hence do not take mantle of authority but they find other ways to teach and spread their knowledge.
how To connect to the Guide per Quran
In the same chapter where 13:7 is found, another response to why not a sign revealed about him, is that God guides to who turns to him.
As the path and Guide go together, all we have to do is believe in God's guidance and so when we recite:
"Guide us the straight path", we should believe in what Quran has explained that to be with regards to the guides.
"The path of those who you favored (humanity) regarding them, not the path of those who you angered regarding them, nor of those who go astray"
While 1:7 can be general, Quran has explained through out, who they are. In the past, they were Prophets, in this time, it's the Ahlulbayt (a).
The Spiritual Dimension of Ahlulbayt per Quran
If you contextualize the discussion about heaven connected to this world, and stars or lanterns found in there, they re obviously revealing states of Ahlulbayt (a) and how they can connect believers on the journey. This for example seen in Surah Al-Hijr where it discusses how they would accuse Mohammad (s) of sorcery if they would be opened a door to heaven by which they ascend, and then talked about in that context, that he has filled heaven with lanterns and made it an adornment to those who look.
The context of Twelve in the Quran
The 5th chapter, it's obviously flowing with Ghadeer event, and hence takes on a prose of "similarly" which means ghadeer event also appointed us Twelve Succeeding Captains to Mohammad (s) through that convenant.
The other two places with respect to Bani-Israel can be said about branches/ways and rivers with respect to the Twelve Successors of Musa, they were one way from one perspective, but twelve branches as ways from another. In this light, they would also be rivers/streams from God connecting his sustenance and guidance to people.
The last place mentioned, has to do with scholars and going to extreme in religion. In that context, it's best translate the word shahr as luminary to be turned by the people, aman to be generic, and then it's about Twelve representatives of Mohammad (s), no more, no less, and that has been consistent through out time. The name Ali is also relevant in that it's about not lagging behind but also not going to extreme, and such it's sacred ground in that sense. This is all described to be the upright religion from God after talking about how God will make his religion prevail.