Arab News
In the name of God, the Lord of Grace, the Ever Merciful
You will see the wrongdoers full of fear on account of what they have
done, which is bound to fall back on them. And you will see those who
believe and do righteous deeds in the flowering meadows of the gardens
of paradise. They will have whatever they wish from their Lord. This
is indeed the supreme bounty. It is of this (bounty) that God gives
good news to His servants who believe and do righteous deeds. Say: 'No
reward do I ask of you for this. It is only an act of affection due to
kin.' Whoever does good, We shall increase it for him. God is most
forgiving, most appreciative. Do they say, 'He has invented a lie
about God?' If God so willed, He could seal your heart and blot out
all falsehood, and establish the truth by His words. He has full
knowledge of what is in people's hearts. (Consultation, Al-Shoora: 42:
22-24)
The first two verses in this passage draw two contrasting images of
the states of the wrongdoers and the believers on the Day of
Judgement. We discussed these last week. We need to add that the
pleasant image given of the righteous spreads an air of relaxed
enjoyment which we clearly feel. The Prophet is then instructed to say
to all people that he seeks no reward from them for the guidance he
gives them, leading them to such lasting bliss and sparing them the
painful suffering. He only gives them such guidance because he loves
them; they are his kinsfolk. This is enough reward for him: "Say: No
reward do I ask of you for this. It is only an act of affection due to
kin. Whoever does good, We shall increase it for him. God is most
forgiving, most appreciative."
The Prophet enjoyed relations with every single clan of the Quraysh
tribe. Hence, he was keen that they should take up the guidance he was
giving because it would bring them endless benefit. His motivation in
all this was the affection he had for them as his kindred. He
considered this as sufficient reward for his efforts.
This, then, is the meaning that sparked in my mind whenever I read
this Qur'anic expression about the Prophet's reward being merely an
act of affection he does to his kinsfolk There is, however, a
different interpretation of it which I will state here because it is
included in the authentic Hadith anthology of Imam al-Bukhari. Tawus,
a scholar from the Tabi[in generation, asking Abdullah ibn Abbas about
this phrase. Another scholar, Said ibn Jubayr, answered first saying:
'It refers to the relatives of the Prophet.' Ibn Abbas said: 'You have
been too quick! The Prophet had relations among every clan of the
Quraysh. Hence he said to them that all he asked for was that they
should be kind to his own kinsfolk.'" According to this
interpretation, the verse should be translated as: "Say: No reward do
I ask of you for this other than the affection due to kin." This means
that they should stop causing him harm, which is something due one's
relatives, and that they should listen to the guidance he gave them.
This would be his reward from them. This interpretation by Ibn Abbas
is closer to the verse's meaning than that of Said ibn Jubayr.
However, I still feel that the interpretation I suggested is closer to
the point. God knows best the meanings of His words.
Thus, within the context of the gardens of paradise and the good news
he gives them, the Prophet reminds them that he asks no reward for
anything he gives them. People normally demand hefty fees for advice
that is well below what the Prophet gave his people. This is all part
of God's grace. He does not deal with people according to principles
of commerce, nor according to justice; instead He deals with them in
accordance with the principles of grace and bounty: "Whoever does
good, We shall increase it for him." It is not merely that the Prophet
seeks no reward whatsoever from people; they are further promised
increase in their reward for good deeds. In addition, they shall have
forgiveness and their deeds will be appreciated: "God is most
forgiving, most appreciative."
Once more the surah refers to the basic fact behind its central theme:
"Do they say, 'He has invented a lie about God?' If God so willed, He
could seal your heart and blot out all falsehood, and establish the
truth by His words. He has full knowledge of what is in people's
hearts."
This verse tackles the last excuse the unbelievers offer to justify
their attitude to revelation: "Do they say, 'He has invented a lie
about God?'" Is this why they do not believe the Prophet, claiming
that God has not revealed anything to him? Such a claim is invalid.
God would not allow anyone to fabricate lies about Him, claiming to
receive revelations from Him when he does not, without taking that
person to task. He is easily able to seal such a person's heart
rendering him incapable of saying anything like the Qur'an. He is also
able to expose the falsehood such a person says and establish the
truth: "If God so willed, He could seal your heart and blot out all
falsehood, and establish the truth by His words." All Muhammad's
thoughts are known to God, even before Muhammad (peace be upon him)
expresses them: "He has full knowledge of what is in people's hearts."
This last excuse is, thus, seen to be hollow and unfounded. Moreover,
it is contrary to what is well established of God's knowledge of
everyone's inner thoughts, His ability to accomplish what He wills and
His law that remains in operation, establishing the truth and blotting
out all falsehood. Thus, the revelation of the Qur'an is truly from
God, and what Muhammad (peace be upon him) says is the truth. Claiming
anything different from this is no more than a false allegation, one
that is immersed in error.
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