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4 Analysis of Baab Ardh al Amaal of Al Kafi, Are deeds presented to Prophet and Imams

4 Analysis of Baab Ardh al Amaal of Al Kafi, Are deeds presented to Prophet and Imams

(PDF files “Al Kaafi Series 1” can be downloaded from “PDF Download Files” Section)

Real meaning of verses 9:105

The question still remains, what is the meaning of the verse 9:105 which says:

وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ

And say: Work; so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did.

Most deviated sects have used verses of the Quran to support their claims by divorcing the verse with its context (siyaaq). Even the anti-Islamic polemicists divorce the verses of Jihad with their context and use them to portray a violent image of Islam. But once these verses are returned to their context, we start seeing the whole picture, and its makes total sense.

Returning back to the discussion, we cannot derive a belief from this verse by ignoring its context. This verse was revealed in regards to the Munafiqeen (Hypocrites) who had stayed back and did not participate in the Battle of Tabuk.

But when they found the Prophet (saww) and the companions to be victorious, they came to seek forgiveness for not coming forward and participating in the battle.

In Verse 42-45 of this Surah, it says

42: Had it been a near advantage and a short journey, they would certainly have followed you, but the tedious journey was too long for them; and they swear by Allah: If we had been able, we would certainly have gone forth with you; they cause their own souls to perish, and Allah knows that they are most surely

43: Allah pardon you! Why did you give them leave until those who spoke the truth had become manifest to you and you had known the liars?

44: They do not ask leave of you who believe in Allah and the latter day (to stay away) from striving hard with their property and their persons, and Allah knows those who guard (against evil).

45: They only ask leave of you who do not believe in Allah and the latter day and their hearts are in doubt, so in their doubt do they waver.

 

Now in verse 94, Allah (swt) informs the Prophet (saww) that when you return these people will give explanations.

 

94: They will present their excuses to you when ye return to them. Say: “Present no excuses: we shall not believe you: Allah has already informed us of the true state of matters concerning you….”

 

Then till verse 101, Allah (swt) mentions different categories of people, like the Bedouin Arabs who were strong unbelievers and hypocrites, the believers among the Bedouins, the foremost believers Muhajiroon and Ansar etc. In verse 102 Allah (swt) mentions another group.

 

102: And others have confessed their faults, they have mingled a good deed and an evil one; may be Allah will turn to them (mercifully); surely Allah is Forgiving, Merciful.

103: Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them; and Allah is Hearing, Knowing.

104: Do they not know that Allah accepts repentance from His servants and takes the alms, and that Allah is the Oft-returning (to mercy), the Merciful?

 

After this in verse 105, Allah (swt) says:

105: And say (to them Oh Prophet): Work; so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did.

 

No sane person, who reads the verse in context, and has not heard the fabricated narrations which misinterpret this verse, will ever interpret this to mean that the Prophet (saww) or Imams (as) are regularly presented with the deeds of all people.

 

  1. “Fa sayarAllahu ‘amalaKUM…”, “ ‘amalakum” means “your word/deeds”. From the context of these verses it is clear that “Kum” (your) here points towards the “Munafiqoon”, and not all the believers till the Day of Judgment.
  2. SAyarAllahu ….wa rasuluhu..”, When “Sa” is added before an action, it refers to the future. Now, if the verse was pointing to a general fact that the Prophet (saww) and Imams (as) are always informed about the deeds of all people, why would the sentence be in the future tense? The fact that it is in the future tense means that this verse is specific to the context of the Munafiqoon.
  3. The verse also mentions that the believers will see the deeds, if we ignore all the fabricated narrations which try to say that “believers” here only refers to the Imams (as), then the verse is saying that the normal believers will see the deeds of the Munafiqoon. Can we conclude from this that all the believers are presented with the deeds of all people? Truly this is illogical.

The verse is clear in its meaning, Allah (swt) asks the Prophet (saww) to accept “zakat” from the Munafiqeen who came to ask for forgiveness, but Allah (swt) warns them, that don’t think it’s over, you will be under surveillance, the Prophet (saww) and the believers will keep an eye on you to make sure that your forgiveness was sincere, and you are not indulging in any notorious deeds again. The “seeing” of deeds here is meant in a very physical sense of seeing what is apparent, not presenting the deeds of all people till the Day of Judgment.

 

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