REFLECTIONS ON THE CHAPTER OF THE DENIERS [109]

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REFLECTIONS ON THE CHAPTER OF THE DENIERS [109]


In the Name of God, The Most Beneficent, The Most Merciful. 


قُلْ يَا أَيُّهَا الْكَافِرُونَ

 

Say: O ye that reject Faith! [109:1]


لَا أَعْبُدُ مَا تَعْبُدُونَ

 

I do not worship what you worship, [109:2]


وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ

 

nor do you worship what I worship. [109:3] 


وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ

 

Nor am I worshiping what you have worshiped. [109:4]


وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ

 

Nor are you worshiping what I worship. [109:5]


لَكُمْ دِينُكُمْ وَلِيَ دِينِ

 

you have your religion and I have my religion. [109:6]


Contents of the Surah


This Surah was revealed in the 18th order of the chronological order of the Holy Qur’an and it is the 109th Surah of traditional order of the Holy Qur’an.

This Surah was revealed in Mecca. Both the content and the occasion of revelation of the Surah clearly confirm this idea.

The statements of the Surah show that at the time of its revelation Muslims were in a minority and disbelievers were in the majority, of whom the Holy Prophet (S) was under great pressure. They urged him to collude with them, but he refused all of them and without having any conflict with them, made them completely hopeless.

This is a good example for all Muslims that under no conditions should they collude with the enemies of Islam against the basis of the religion, and if it happens that disbelievers ask them to follow such suggestions, they should make them totally hopeless.

The phrase “I worship not what you worship” is repeated twice, in this Surah, for emphasis. This emphasis is made in order to disappoint the enemies.

Again, the verse: “Nor do you worship Whom I worship” is also another emphasis showing their stubbornness which ends with the conclusion: “To you be your religion, and to me my religion”.


The Virtue of Studying the chapter of the deniers


There are many narrations on the excellence of reciting this Surah which illustrate the extreme importance of its content.

For example, it is narrated in a tradition from the Holy Prophet (S) that he said: “The person who recites (the Surah) ‘Say: O you deniers’ it is as if he has recited a quarter of the Qur’an, and the insolent Satan will recoil from him, and he will be free from polytheism, and he will be saved from the Great Terror (on Doomsday).” [1]


Salvation, on the Day of Judgement, will be attained only through monotheism and the negation of polytheism; it is the theme on which this Surah is based.

A tradition from the Holy Prophet (S) says that he asked Jabir-ibn-Mat’am whether he wished to have the best companions and the most amount of provisions with him when he was on a journey, and he said he did, then, the Prophet (S) said:

“Recite these five Suras,: Kafirun, Nasr, Ikhlas, Falaq and Nas, and begin your recitation with “ bismillah-ir-rahman-ir-rahim.” [2]


In another tradition, Imam Sadiq (as) said:

“My father has said that Surah Kafirun is one fourth of the Qur’an, and when he recited it, he used to say ‘I worship only God, I worship only God”. [3]


1.” O you deniers,”
2. “ I worship not what you worship,”
3. “Nor do you worship Whom I worship,”
4. “Neither shall I worship what you worship,”
5. “Nor will you worship Whom I worship,”
6. “To you be your religion, and to me my religion.”


 Occasion of the Revelation


Islamic narrations denote that this Surah was revealed about some of the pagan chiefs of the Quraish tribe such as ‘Walid Ibn Mughira, As Ibn Wael,’ Harith Ibn Qays.’ Umayyah Ibn Khalaf and so on.

They said: “O Muhammad Follow our belief and we will follow yours and we will let you enjoy all our privileges. For one year you should worship our gods and the next year we will worship your God. If your belief is better, we have enjoyed it with you; and if our belief is better, you have enjoyed it with us”.

The Prophet (S) said: “I seek refuge in God that I make no match of anything with Him”.

They said: “You may touch some of our gods, at least, and take a good omen from them. If you do this, we will confirm you and worship your God”.

The Prophet (S) said: “I am waiting for the command of my Lord”.

At that moment this Surah was revealed. Then, the Messenger of God went to the Sacred Mosque. Several the chiefs of the Quraish were gathered there. He stood on a place above them and recited this Surah, wholly, to them. When they heard the message of the Surah, they became completely hopeless of their aim and began hurting him and his followers.


He Never Agrees with the Idol Worshippers


The verses of this Surah address the holy Prophet (S) and the command is: “Say: O you disbelievers, I worship not what you worship. Nor do you worship Whom I worship.”

Thus, he clearly defines his way which is totally different from their way. He frankly states that he never worships idols and that they, with their stubbornness and the blind following of their ancestors and their persisting in it, never agree with worshipping God, which is free from polytheism, nor do they leave their unlawful great amounts of income gained from other idol worshippers.

Again, in order to disappoint the idol worshippers, aim, completely, of him (S) leaving monotheism and accepting idolatry, it says: “Neither shall I worship what you worship, nor will you worship Whom I worship”.

Therefore, he is stating that they not urge him, uselessly, upon accepting idolatry; it is impossible.

 

 

“To you be your religion, and to me my religion.”

 

 

Many of the commentators have clearly said that the objective of using the term “Kafirun” (كافرون), here is for a particular arrogant group of chiefs among the idol worshippers of Mecca.

Perhaps, their reason for saying this, in addition to the matter mentioned for the occasion of revelation is that, finally, many of the idol worshippers of Mecca believed in Islam.

So, when God says: “Nor do you worship Whom I worship,Neither shall I worship what you worship”

it is certainly about those chiefs among the idol worshippers who never believed in the truth even to the end of their lives even if they knew that Islam was the religion of truth; while many pagans had entered God’s religion in crowds at the time Mecca was captured.


Here, there are some questions which should be answered:


Why Does the Surah Begin with the Command: ‘Say’?


Would it not be better to begin with ‘O disbelievers’ without having added “Say” (قل), at the beginning?

In other words, the Prophet (S) should carry out the command of God and God tells them only the phrase ‘O disbelievers’ without repeating ‘Say ‘along with it.

Regarding the content of the Surah, the answer to the question is clear, because the pagans had invited the Holy Prophet (S) to collude with them regarding idols, so it means he should repel this from himself and say that he would never agree with them in idolatry.

If the word ‘Say’ were not at the beginning of this Surah, the statement would be the statement of God not that of Muhammad, and thus the sentence: “I worship not what you worship”, and the like, would be meaningless.

 

 

Moreover, the word ‘Say’ was in the message that Gabriel brought from God.

 

 

The Holy Prophet (S) had to retell exactly what was stated, in order to preserve the authenticity of the Holy Qur’an.


This would illustrate that Gabriel and the holy Prophet (S) did not make the least variation in the Divine revelation, and have proved that they have been obedient missionaries to the command of God; as Surah Yunus, No. 10, verse 15 says:

 

 

قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِن تِلْقَاءِ نَفْسِي ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ

 

 

“…Say: It is not for me, of my own accord to change it: I follow naught but what is revealed unto me…”


Did the Idol Worshippers Deny God?


We know that idol worshippers never denied God, and according to the clear verses of Qur’an if they were asked about the creator of the heavens and the earth, they said that it is God:

 

 

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ لَيَقُولُنَّ اللَّهُ

 

 

“If thou ask them who it is that created the heavens and the earth they will certainly say, God…” [4].


 Then, how is it that it says, in this Surah: “Neither shall I worship what you worship, nor will you worship Whom I worship’?

Regarding the proposition which is not on the ‘creation’, but, the subject matter is upon ‘worshipping’, it makes the answer to this question clear, too.

 

Idol worshippers knew God (Allah in Arabic) as the creator of the world, but they believed that they should ‘worship’ the materialistic idols so that the idols would become intercessors in the Court of God for them, or that they, themselves, are not worthy enough to worship God the one and only who created the heavens and the earth, but, that they should worship the man-hand-made idols.

This is the point that the Qur’an rejects firmly and refusing their false imaginings, it says worship must be performed only to God; not to the materialistic idols, alone, nor to both of them.


What Is This Repetition In the Verses For?


So many different ideas have been given on the purpose of the repetition for the lack of worship of idols by the Prophet (S), and the lack of worship for God by the deniers.

Some believe that this repetition is for emphasis and for disappointing the polytheists and distinguishing the ways of Islam from their ways, and for logical reasoning of the impossibility of collusion between monotheism and polytheism. In other words, since they insisted on inviting the Prophet (S) to polytheism and repeated it, the Qur’an, too, repeats the refusal of their proposal.


A tradition denotes that Abu Shakir Disani a denir, asked Abu Ja’far Ahwal, one of the followers of Imam Sadiq (as), why the same proposition is repeated, in this Surah, the act of which is opposed to the excellence of eloquence.

Abu Ja’far, who knew no answer for the question, went to the sixth holy Imam Ja’far ibn Muhammad As-Sadiq (as) in Medina and asked him for the answer.

The Holy Imam (as) said that the cause for the revelation of these verses and its repetition, in the Surah, was just in reply to the repetition in the proposal by the deniers who told the Holy Prophet (S) that he should worship, for one year, what they worshipped and the next year they would worship what; he worshipped. These verses were revealed and refused all their proposals. [5]


Some others have said that this repetition is there because one refers to the present and the other refers to the future; that is, ‘I never worship what you worship, neither at the present nor in the future’. (But apparently, there is no evidence for this commentary).


There is also a third commentary which says that the first repetition states the difference of what is worshipped, and the second refers to the difference in worship. That is, ‘neither do I worship what you worship nor is my worship like your worship, because mine, free from any other motives, is pure and only for God, the One True God. ‘

Besides, ‘your worship of the idols is based on ancestral custom, social conviction or imitative instincts, but my worship, of God, is based on acknowledgement, research and thankfulness’. 6


However, it seems that the repetition, as was said before, is for emphasis, as the aforementioned tradition from Imam Sadiq (as) refers to, also.


Is the Phrase: ‘To You Be Your Religion’ A Licence for Idolatry?


It is sometimes considered that the last verse, of this Surah, which says: “To you be your religion, and to me my religion” has the concept of ‘a general peace’ and it lets them remain in their religion, because it does not urge them to accept Islam.

But this consideration is very weak and baseless, because the tone of the statement in the verses clearly shows that this meaning is a kind of scorn and warning, i.e., let your religion of materialism be yours and you will see its evil consequence soon.


This idea is similar to Surah Qasas, No. 28, verse 55:

 

 

وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ

 

 

“And when they hear vain talk, they turn away therefrom and say: ‘To us our deeds and to you yours; peace be to you; we seek not the ignorant”.


 There is a great deal of verses in the Qur’an that condemn polytheism in every form.There are some other answers to this question, but the first meaning, as an answer, seems the most appropriate.


Not Even for One Moment Did He Collude with Polytheism


What is stated in this Surah is, in fact, a statement of fact that monotheism and polytheism are two distinct separate ways, completely opposite to each other. They have no similarity in each other. Monotheism leads Man to God, but polytheism makes God a stranger to him.

Monotheism is the secret of unity in all aspects, while polytheism is the source of dispersion and separation in all affairs.

Monotheism promotes Man from the world of materialism; high up beyond the natural world, and joins him to dimension of eternity, to the infinite being of God. But polytheism drops Man down into the well of materialism. It joins him to limited, weak, perishing creatures.

 

For the same reason the Holy Prophet (S) and all other great prophets (as) not only did not collude with polytheism, but their first and greatest duty was also to struggle against it in a spiritual way and in a spiritual path.


Reflection #2


قال رسول الله (صلى الله عليه وآله): نية المؤمن خير من عمله ونية الكافر شر من عمله ; و كل عامل يعمل على نيته

 

 

Prophet Muhammad (S) said : ” The intention of a believer is better than his deeds, and the intention of a denier is more wicked than his deeds. Everyone acts according to his intention.”

 

[ Al-Kafi, Volume.2, Page 78 ]


There are many who have misunderstood belief and denial in Islam. Especially us Muslims and non-Muslims. We as Muslims are always good at observing what is on the tongue but not at the heart, and here we got the problem.

The problem lies in the fact that one who denies the truth deeply, will deny the goodness and the one who denies the goodness, then you should expect everything from this man, whether he looks like a Muslim or not.

Let’s take the best example of someone who denies the truth and someone who is an infidel. ISIS is the best and only example we can find of a “Kafir”, the rest of the non-Muslims in the Qur’an are called An-Nas (The People) or Ahlulkitab (The people of the book), and so on, it depends on the different categories of the different traits.

You should know that an intention of an IS fighter is worse than his actions. An IS fighter may want to chop off heads, burn people alive and wage war against humanity. But his intentions are worse than his actions, because an IS fighter wants to do more than he or she is doing at the moment.

A believer’s intention is better than his actions. A believer is a man who fights for humanity and wants to spread well. A true believer is fighting against ISIS, and is fighting such filth that we have in society today. This is a believer who does his duty against those enemies who want to behead all mankind!

But there is something more than this, where a true believer wants to do more than he does for humanity. Now I’m not just talking about war. If you have done 100 good things for a society, you plan to do 1000 more.

A believer is a man who not only believes in God, but also believes in the goodness that God has granted to humanity and his creatures.


One should also know that one cannot walk around and call other human beings ; deniers and disbelievers as you wish in your own way  and according to your own desires. A denier and a disbeliever, is a human who denies God and His goodness, and shows an ungratefulness. This is number one, and now we speak in spiritual dimensions :

 

 

اِنَّا هَدَيۡنٰهُ السَّبِيۡلَ اِمَّا شَاكِرًا وَّاِمَّا كَفُوۡرًا

 

 

We showed him the Way: whether he be grateful or ungrateful (rests on his will).

 

 

[76:3]


So when an IS fighter has now become an ungrateful man and has denied the grace of God, he then he may begin to cultivate evil seeds in the heart, and it begins with a seed of a evilness and a negative intention that becomes worse than his actions, An evil man always wants to cultivate more evil so that he plans to do 1000 evil acts if he has done 100, so that his intentions become worse than his actions themselves.

And this spiral shows the opposite of a man entering a path of goodness and a man entering a path of evil. Man becomes what he grows, and if one grows too much goodness, it will flow into life and it will spread like the wind, and if one cultivates evil and evil qualities, then one will always carry much hatred and anger in his heart, even if one has not started with his satanic deeds of wretchedness.

That is why I always see a human being, for example, an Evangelist, Zionist and a Salafi as a potential terrorist. These three categories of people and these three ideologies have destroyed humanity, and these three ideologies continue to try destroy humanity, but they will never succeed, as long as The Shia of Muhammed (S) and Imam Ali (A) exist, then these three devils will never reach out with their miserable intentions, and God will always allow the intentions of the believers and their actions to overcome all this evilness, terrorism and wretchedness that exist in all communities, does not matter whether you are Muslim, Christian or a Jew. Don’t forget that the Qur’an has a whole chapter called “The Chapter of the Hypocrites”, and a hypocritical Muslim, is worse than all kinds of evil people all together!


As a Muslim, one should not compromise his faith. One should also not associate himself with God’s, the Prophet’s (S) and Ahlulbayt’s (A) oppositions as many extreme Sunnis do. They praise personalities such as Muawiya and Yazid. Sunnis compromise the religion a lot when it comes to the Sahaba, and one is willing to sell his religion in order to protect the Sahaba who left the way of the Prophet (S) after his demise!

Nor should one compromise his Monotheism one has in his heart. Evangelism, Zionism and Salafism have something in common: They all believe in Anthropomorphism. They believe that God has human attributes [God Forbid].

This in itself will build materialistic foundations and interpretations of religion, which will lead to materialistic aspirations and ultimately polytheism.

So a dissociation of Materialism and Polytheism into an association with Monotheism is necessary in order to be a basic Muslim. One cannot be divided into the root of one’s faith. That root must stand for the unity of Monotheism. It is through the unity man reaches the truth. A hypocrite does not have one face. A successful man is not a divided and a confused person. This unity gives an understanding of a path that is straight, good and true.


According to some, the repetition in these verses is for emphasis. Others say that the repetition serves to negate the repeated propositions from the leaders of the Quraysh that the Prophet mix his religion with theirs. Another opinion is that the different statements refer to the present and the future, as if to say, “I do not now worship what you worship; nor are you now worshippers of what I worship; nor will I ever be a worshipper of what you worship; nor will you ever be worshippers of what I worship.” Still others say, nor am I a worshipper of what you worship negates the past, meaning, “Nor have I ever worshipped what you worship.”


Many aḥādīth claim that it is “one-fourth of the Quran” and that the Prophet would often recite this sūrah along with Sūrah 112, al-Ikhlāṣ, in his supererogatory prayers before the obligatory morning prayer and after the obligatory sunset prayer.

The last verse of this chapter is similar to 28:55, which says of the believers, and when they hear idle talk, they turn away therefrom and say, “Unto us our deeds, and unto you your deeds. Peace be upon you! We do not seek out the ignorant”. On the one hand, this verse is a criticism, but on the other, it implies that believers should not argue with disbelievers, but simply leave them to their own devices, for God will deal with them accordingly. Thus in 68:44–45 God commands the believers: So, leave Me with those who deny this discourse. We shall lead them on little by little, whence they know not. And I shall grant them respite; truly My scheme is firm; and in 86:17: So be gentle with the disbelievers; grant them respite for a while.


Reflection #3


THE ROOT, THE TREE AND THE FRUIT


In the Name of God, The Most Beneficent, The Most Merciful. 


.الكبر من الجذرة, الجهل من الشجرة والكفر من الثمرة

 

 

Arrogance comes from the root, Ignorance comes from the tree and the denial of the truth comes from the fruit.

 

– Amir Zabidi


Kufr (كفر) in its original meaning means : conceal ; cover ; hide,  suppresssubduerepresssecrete. 


Arrogance is undoubtedly the original problem to all developing evil traits a human can have.

Arrogance is the root of the tree of blackness and darkness. Arrogance leads to many dark traits but also to ignorance. When you have cultivated a seed of arrogance in your heart, then this seed can lead to ignorance, because when you are arrogant, you think, for example, you know everything, and when you believe you know everything, you stop reading, investigating, scrutinizing and searching for knowledge, and most importantly, you stop searching for the Truth.

A combination of the root of arrogance and the tree of ignorance leads to the denial of the truth out of arrogance. But Kufr (the denial of truth) in the Islamic terms, means that you are denying the truth while you know the truth being the Truth of God.

Even if you know that it is the truth and you deny it with your tongue, with your heart and with your actions, you will in any case be categorized as an ignorant and an incompetent individual who does not allow his intellect to aspire outside the box, and you end up in a hamster-wheel where you are continuing to be a narrow-minded, ignorant and an incompetent person who has the capability and capacity to reach the highest levels of intellectualism and rationalism . The acceptance of falsehood and denial of the truth leads to the enclosure of the path that leads to knowledge and to the truth. If you are under the banner of truth, you automatically become a person of open-mindedness and openness.


The fruit is not only tied to its root : Arrogance. Many other different types of different fruits will also emerge due to the arrogance of the root of your personality if you have cultivated the seeds of arrogance and haughtiness.

Arrogance can lead to anger, frustration, envy, hatred, rancour, pride, egoism, greed etc.

All of them are connected to Kufr (denial of the truht), but just because you get angry, frustrated or hateful, doesn’t mean you become a denier of truth. What I want to say is that there are the characteristics of Iman (Faith) and Arrogance (Kibr), and these two are the opposite of each other.


 لاَ يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ كِبْرٍ وَلاَ يَدْخُلُ النَّارَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ إِيمَانٍ

 

 

A famous Hadith from Prophet Muhammad (S) which is accepted by all the Islamic schools of thought, where he (S) said : ” No one will enter the Paradise (The Mercy of God), if he has a mustard seed’s weight of arrogance in his heart, and no one will enter Hell (The Justice of God), if he has a mustard seed’s weight of Faith in his heart.


As I have explained before, Faith is connected to all good qualities such as love, humbleness, forgiveness, mercy, kindness etc.

So when one is denying God and the Truth, it is like denying the root of Love, Mercy and Compassion. It is like denying Love, Mercy and Compassion and choosing to believe in the path of arrogance and accept it. One chooses to see the path of hatred, anger, frustration, arrogance, pride, rancour, malevolence etc, as the path of truth and succour, while it is the path of destruction, falsehood and darkness.


So what is the root of Iman (faith)?


الخشوع من الجذرة , العلم و الحكمة من الشجرة والإيمان من الثمرة

 

 

Humility is from the root, Knowledge and Wisdom are from the tree and Faith is from the fruit.

 

 

– Amir Zabidi


قَدۡ اَفۡلَحَ الۡمُؤۡمِنُوۡنَۙ ,الَّذِيۡنَ هُمۡ فِىۡ صَلَاتِهِمۡ خَاشِعُوۡنَ ۙ‏

 

 

Successful indeed are the believers: those who humble themselves in prayer. (Salah comes from the word صِلَة which means : bearing ; bond ; connection ; contact ; link ; nexus ; pertinence ; relation(ship) ; relevance ; tie ; tie-in etc = Connecting to God)

 

 

[The Chapter of the believers (Those who have Iman) : verse 1-2]


إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ

 

 

Only those fear [With Submissiveness , Humbleness and Humility] God, from among His servants, [are those] who have knowledge. Indeed, God is Exalted in Might and Forgiving.

 

 

[The Chapter of The Originator : verse 28]


هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

 

 

It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book [With Divine Knowledge] and wisdom – although they were before in clear error –

 

 

[The Chapter of Friday : verse 2]


اِنَّ الَّذِيۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِۙ اُولٰٓـئِكَ هُمۡ خَيۡرُ الۡبَرِيَّةِ

 

 

Indeed, Those who have faith and do righteous deeds [deeds of goodness],- they are the best of creatures [They are the best of all human beings].

 

 

[The Chapter of the Evidence : verse 7]


And one of the most famous and Classical Sunni Quranic Exegete Jalaluddin As-Suyuti comments on The Chapter of the Evidence, verse 7 “Indeed, Those who have faith and do righteous deeds [deeds of goodness],- they are the best of creatures [They are the best of all human beings].”, in his Durr Al-Manthur, by narrating Hadiths from the Holy Prophet (S) where he (S) said :

 

 

وأخرج ابن عساكر ، عن جابر بن عبد الله قال كنا عند النبي صلى الله عليه وسلم فأقبل علي فقال النبي صلى الله عليه وسلم : والذي نفسي بيده إن هذا وشيعته لهم الفائزون يوم القيامة ونزلت إن الذين آمنوا وعملوا الصالحات أولئك هم خير البرية فكان أصحاب النبي صلى الله عليه وسلم إذا أقبل علي قالوا : قد جاء خير البرية . 

 

 

From Ibn Asakir, narrated from Jabir Ibn Abdullah Al-Ansari (R) who said : ” We were with the Prophet (S), and he (S) greeted Imam Ali (A), and The Prophet (S) said : ” I swear by the one who has my soul in his hand (God), Indeed, This man (Imam Ali) and his Shia are the winners on the day of resurrection, and the 7th verse of the chapter of the evidence (The 98th chapter of the Holy Qur’an) Indeed, Those who have faith and do righteous deeds [deeds of goodness],- they are the best of creatures [They are the best of all human beings] was revealed. So whenever the companions of the Prophet (S) would greet Imam Ali (A) they would say ” The best human being has arrived”. 


Jalaluddin As-Suyuti continues to narrate Hadiths under the 7th verse “Indeed, Those who have faith and do righteous deeds [deeds of goodness],- they are the best of creatures [They are the best of all human beings]. ” of Surah Al-Bayyinah (The Chapter of the Evidence) in his Durr Al-Manthur :

 

 

وأخرج ابن مردويه عن عائشة قالت : [ قلت يا رسول الله من أكرم الخلق على الله ؟ قال : يا عائشة أما تقرئين { إن الذين آمنوا وعملوا الصالحات أولئك هم خير البرية } ] خير البرية علي وشيعته.

 

 

From Ibn Mardawai, narrated from Aisha who said : ” Oh The Messenger of God! who is the best creation in the eyes of God. The Holy Prophet (S) replied : ” Oh Aisha! have you not read ” “Indeed, Those who have faith and do righteous deeds [deeds of goodness],- they are the best of creatures [They are the best of all human beings] ” [98:7] ?

 

 

  ” The best creations [In the eyes of God] are Imam Ali (A) and His (A) Shia. “


JAMI’ AT-TIRMIDHI : IMAM ALI (A) IS THE MOST BELOVED CREATURE OF GOD AFTER PROPHET MUHAMMED (S)



حَدَّثَنَا سُفْيَانُ بْنُ وَكِيعٍ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنْ عِيسَى بْنِ عُمَرَ، عَنِ السُّدِّيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ كَانَ عِنْدَ النَّبِيِّ صلى الله عليه وسلم طَيْرٌ فَقَالَ ‏ “‏ اللَّهُمَّ ائْتِنِي بِأَحَبِّ خَلْقِكَ إِلَيْكَ يَأْكُلُ مَعِي هَذَا الطَّيْرَ ‏”‏ ‏.‏ فَجَاءَ عَلِيٌّ فَأَكَلَ مَعَهُ

 

 

Narrated Anas bin Malik:

 

 

“There was a bird with the Prophet (ﷺ), so he said: ‘O Allah, send to me the most beloved of Your creatures to eat this bird with me.’ So ‘Ali came and ate with him.”


Grade : Hassan/Muttawatir = Authentic Hadith 

[Sunni Reference : Jami’ At-Tirmidhi, Arabic reference : Book 49, Hadith 4087, English Reference : Vol. 1, Book 46, Hadith 3721,https://sunnah.com/urn/636010%5D 


This is undoubtedly a Hadith from one of the six most sacred books after The Holy Qur’an in Sunnism, proving that Imam Ali (A) is the most beloved creation of God after Prophet Muhammad (S). After all, Sunni Muslims criticize the Shia Muslims for considering Imam Ali (A) the most beloved man after Prophet Muhammad (S), while their sources and references themselves confirm that Imam Ali (A) is the best man after Prophet Muhammad (S).

It is very clear that Prophet Muhammad (S) supplicated to God and Asked him to send him the most beloved creation of his creations, the most beloved creatures of his creatures to eat the cooked bird with him, and Imam Ali (A) came and ate the bird with Prophet Muhammad (S). A Supplication + A Response from God.

This means that God loves Imam Ali (A) most after our beloved Prophet Muhammad (S) who is the best creation God ever has created!

قُلۡ اِنۡ كُنۡتُمۡ تُحِبُّوۡنَ اللّٰهَ فَاتَّبِعُوۡنِىۡ يُحۡبِبۡكُمُ اللّٰهُ وَيَغۡفِرۡ لَـكُمۡ ذُنُوۡبَكُمۡؕ​ وَاللّٰهُ غَفُوۡرٌ رَّحِيۡمٌ

 

 

Say: If you love God, then follow me, God will love you and forgive you your faults, and God is Forgiving, Merciful

 

 

[Qur’an : 3:31] 


This means that no one followed the Prophet (S) more than Imam Ali (A). As Imam Al-Khomeini (R) said:

“If following Sunnism is called ” A Sunni “, Then Imam Ali (A) is the biggest Sunni, If loving Imam Ali (A) is called ” A Shia” then Prophet Muhammad (S) was the biggest Shia”  because no man was more beloved to the Prophet (S) than Imam Ali (A), and no women was more beloved to the Prophet (S) than Fatima Az-Zahra (A) :

 

 

حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعِيدٍ الْجَوْهَرِيُّ، حَدَّثَنَا الأَسْوَدُ بْنُ عَامِرٍ، عَنْ جَعْفَرٍ الأَحْمَرِ، عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ، عَنِ ابْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، قَالَ كَانَ أَحَبَّ النِّسَاءِ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَاطِمَةُ وَمِنَ الرِّجَالِ عَلِيٌّ ‏.

 

 

 

Narrated Buraidah:
“The most beloved of women to the Messenger of Allah (ﷺ) was Fatimah and from the men was ‘Ali.”

Arabic Grade : Good/Authentic

[ Sunni Reference : Jami’ At-Tirmidhi, Eng Ref : Vol. 1, Book 46, Hadith 3868, Arabic Reference : Book 49, Hadith 4242 ] 

Jalaluddin As-Suyuti continues to narrate Hadiths under the 7th verse “Indeed, Those who have faith and do righteous deeds [deeds of goodness],- they are the best of creatures [They are the best of all human beings]. ” of Surah Al-Bayyinah (The Chapter of the Evidence) in his Durr Al-Manthur :

 

 

وأخرج ابن عدي، وابن عساكر عن أبي سعيد مرفوعا : علي خير البرية .

 

 

From Ibn Udayy and Ibn ‘Asakir, narrated from Ibn Sa’id from a Marfu’ Hadith (Ibn al-Salah said: “Marfoʻ (مَرْفُوْع) refers to a narration attributed specifically to the Prophet [Muhammad]. This term does not refer to other than him unless otherwise specified.  Muqadimah Ibn al-Salah, by Ibn al-Salah, along with Muhasin al-Istilah by al-Bulqini, edited by ‘Aishah bint ‘Abd al-Rahman, pg. 193-5, Dar al-Ma’arif, Cairo.) : 

 

 

” Imam Ali (A) is the Best Human being [After the Prophet (S) of course] “. 


Jalaluddin As-Suyuti continues to narrate Hadiths under the 7th verse ” Indeed, Those who have faith and do righteous deeds [deeds of goodness],- they are the best of creatures [They are the best of all human beings]. ” of Surah Al-Bayyinah (The Chapter of the Evidence) in his Durr Al-Manthur :

 

 

وأخرج ابن مردويه عن ابن عباس قال : لما نزلت هذه الآية إن الذين آمنوا وعملوا الصالحات أولئك هم خير البرية قال رسول الله صلى الله عليه وسلم لعلي : هو أنت وشيعتك يوم القيامة راضين مرضيين . 

 

 

From Ibn Mardawai, Narrated from Ibn ‘Abbas : ” When this verse ” ” Indeed, Those who have faith and do righteous deeds [deeds of goodness],- they are the best of creatures [They are the best of all human beings]. ” [98:7] was revealed, The Messenger of God (S) said to Imam Ali (A) :

 

 

” Indeed you and your Shia are pleased and satisfied [with the best of satisfaction} on the day of Resurrection ” 


Jalaluddin As-Suyuti also narrated under the 7th verse ” Indeed, Those who have faith and do righteous deeds [deeds of goodness],- they are the best of creatures [They are the best of all human beings]. ” of Surah Al-Bayyinah (The Chapter of the Evidence) in his Durr Al-Manthur :

 

 

 وأخرج ابن مردويه، عن علي، قال : قال لي رسول الله صلى الله عليه وسلم : ألم تسمع قول الله : إن الذين آمنوا وعملوا الصالحات أولئك هم خير البرية أنت وشيعتك وموعدي وموعدكم الحوض إذا جثت الأمم للحساب تدعون غرا محجلين . 

 

 

From Ibn Mardawai, Narrated from Imam Ali (A) : ” The Prophet (S) said to me : ” Have you not heard the word (the verse of God) of God : ” ” Indeed, Those who have faith and do righteous deeds [deeds of goodness],- they are the best of creatures [They are the best of all human beings]. “? [98:7] . The Prophet (S) said to Imam Ali (A) that ” this verse is you and your Shia. God has promised me and God has promised you the pool [of Kawthar] when the nations have been resurrected in front of their accounting, then you [Imam Ali (A) and your Shia] will be called with a light with the strongest of whiteness that will be illuminating from your faces and your feets. “


Further reading from Durr Al-Manthur by Jalaluddin As-Suyuti :

http://www.islamweb.net/newlibrary/display_book.php?bk_no=203&ID=3004&idfrom=2914&idto=2915&bookid=203&startno=1#docu


May God make us among the humble servants, and we seek refuge in God from the roots of arrogance!


| Your Brother Amir Zabidi <3 


Peace and Blessings be upon the Holy Prophet (S) and His Ahlulbayt (A). 


Peace be upon you all. 


Further Readings 


  1. Majma’ Al-Bayan By Shaykh At-Tabrasi
  2. Tafsir Namuneh By Ayatollah Naser Makarem As-Shirazi
  3. Tafsir Al-Mizan By At-Tabatabaei
  4. Tafsir Nur Ath-Thaqalayn By Al-Huwayzi
  5. Tafsir As-Safi By Al-Kashaani
  6. Tafsir At-Tibyan By Shaykh At-Tusi 
  7. Tafsir Jami’ Al-Jawami’ By Shaykh At-Tabrasi 
  8. Tafsir Al-Qummi by Shaykh Ali Ibrahim Al-Qummi
  9. Tafsir As-Shibr 
  10. Tafsir Min Wahy Al-Qur’an By Sayyed Muhammed Hussain Fadlallah 
  11. Tafsir Al-Mubin by Sayyed Muhammed Jawad Al-Mughniyah
  12. Tafsir Furat Al-Kufi 
  13. The Study Qur’an by Hossein An-Nasr
  14. Tafsir Al-Kabir by Fakhr Ad-Din Ar-Razi 
  15. Tafsir Al-Kashaaf By Zamakshari

References 


[1] Majma’-al-Bayan, vol. 10, p. 551

[2] Ibid.

[3] Ibid.

[4] Surah Luqman, No. 31, verse 25

[5] Tafsir Ali ibn lbrahim, vol. 2, p. 445.


| REFLECTIONS ON THE CHAPTER OF THE DENIERS [109]

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