Speculation 4: The Verse of Hijab
Speculation 3: The Purport of Verse of Tathir
August 27, 2015Speculation 5: Not Receiving from the Khums
August 27, 2015BACK⇒ Return to Table of contents
Speculation 4: The Verse of Hijab
یٰٓاَیُّهَا النَّبِیُّ قُلْ لِّاَزْوَاجِکَ وَ بَنٰتِکَ وَ نِسَآءِ الْمُؤْمِنِیْنَ یُدْنِیْنَ عَلَیْهِنَّ مِنْ جَلَابِیْبِهِنَّؕ ذٰلِکَ اَدْنٰٓی اَنْ یُّعْرَفْنَ فَلَا یُؤْذَیْنَؕ وَکَانَ اللّٰهُ غَفُوْرًا رَّحِیْمًا
O Nabi salla Llahu ‘alayhi wa sallam, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.
The Shia have used the words “your daughters” to prove that Sayyidah Fatimah radiya Llahu ‘anha was the only daughter of Rasulullah salla Llahu ‘alayhi wa sallam and to disprove the others being his daughters. In direct conflict to this categorical evidence, they attempt to prove their fallacious claim. To remove their fallacy, a few points are mentioned. Pay attention.
Removing the Doubt
This verse is categorically stating that the ruling of veiling oneself is for all the wives and daughters of Rasulullah salla Llahu ‘alayhi wa sallam and all the believing women who had accepted Islam. These are the primary addressees while all the women of the upcoming ummah are included in this ruling secondarily.
The text of this verse clearly points to the fact that Rasulullah salla Llahu ‘alayhi wa sallam had many wives and daughters and there were many women who were all commanded to veil themselves. The words of the verse viz. wives, daughters and women are all plural. Hence, this ruling is for them all. Moreover, all the words being in plural form is conceivable, and there is no reason to consider the plural as a form of honour and respect, thus deeming the subject to be singular.
The Mufassirin have spoken highly of the daughters of Rasulullah salla Llahu ‘alayhi wa sallam in the commentary of this verse. Accordingly, ‘Allamah al Qurtubi rahimahu Llah has spoken highly about all the four daughters and included their biographies too which is a clear sign that according to the Mufassirin, the word daughters refers to a number of daughters of Rasulullah salla Llahu ‘alayhi wa sallam and not only one daughter is meant. We have also written about the three of them with reference to Tafsir al Qurtubi in their biographies.[1]
At the revelation of this verse, it is verified that three daughters of Rasulullah salla Llahu ‘alayhi wa sallam were alive as documented in their biographies coupled with bringing the statements of the Shia leaders, scholars and mujtahidin for corroboration. Therefore, usage of the word “daughters” is grammatically correct. To interpret this plural as singular is without valid reason and unnecessary, and this adulterates the correct meaning of this verse. Real life historical facts also belie this. And to belie, in fact deny your seniors, is an abhorred practice. To interpret the word “daughters” to be plural to accord more respect is incorrect because wherever this happens, it generally appears in a masculine form whereas here the feminine form is used which indicates to the falseness of this interpretation.
Another misconception created by interpreting daughters as plural to accord respect is that someone might think that just as the word “daughters” is actually singular, so is “wives” thus duping one into believing that Rasulullah salla Llahu ‘alayhi wa sallam had only one wife. This interpretation will not be accepted by the opposition, so in the same way, the interpretation of “daughters” as being singular is incorrect. The reason for this is clear that this is contrary to the prophetic Sunnah and Islamic history.
The rule is that the original meaning of a word will be understood, not diverting to any other meaning unless there is a reason which necessitates the inability to realise the original meaning, then only will its second meaning be taken; and there is no such reason in the above verse.
This ruling will apply to the words daughters and wives mentioned in this verse, as then the correct meaning and purport of the verse will not be understood. It is not permissible to improperly prove something from the Noble Qur’an. This shows the crookedness and warped proof of the Shia.
NEXT⇒ Speculation 5: Not Receiving from the Khums
[1] Tafsir Ahkam al Qurʾan vol. 14 pg. 242, 243 – Under the verse, O Nabi salla Llahu ‘alayhi wa sallam , tell your wives and your daughters (Surah al Ahzab) .
BACK⇒ Return to Table of contents
Speculation 4: The Verse of Hijab
یٰٓاَیُّهَا النَّبِیُّ قُلْ لِّاَزْوَاجِکَ وَ بَنٰتِکَ وَ نِسَآءِ الْمُؤْمِنِیْنَ یُدْنِیْنَ عَلَیْهِنَّ مِنْ جَلَابِیْبِهِنَّؕ ذٰلِکَ اَدْنٰٓی اَنْ یُّعْرَفْنَ فَلَا یُؤْذَیْنَؕ وَکَانَ اللّٰهُ غَفُوْرًا رَّحِیْمًا
O Nabi salla Llahu ‘alayhi wa sallam, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.
The Shia have used the words “your daughters” to prove that Sayyidah Fatimah radiya Llahu ‘anha was the only daughter of Rasulullah salla Llahu ‘alayhi wa sallam and to disprove the others being his daughters. In direct conflict to this categorical evidence, they attempt to prove their fallacious claim. To remove their fallacy, a few points are mentioned. Pay attention.
Removing the Doubt
This verse is categorically stating that the ruling of veiling oneself is for all the wives and daughters of Rasulullah salla Llahu ‘alayhi wa sallam and all the believing women who had accepted Islam. These are the primary addressees while all the women of the upcoming ummah are included in this ruling secondarily.
The text of this verse clearly points to the fact that Rasulullah salla Llahu ‘alayhi wa sallam had many wives and daughters and there were many women who were all commanded to veil themselves. The words of the verse viz. wives, daughters and women are all plural. Hence, this ruling is for them all. Moreover, all the words being in plural form is conceivable, and there is no reason to consider the plural as a form of honour and respect, thus deeming the subject to be singular.
The Mufassirin have spoken highly of the daughters of Rasulullah salla Llahu ‘alayhi wa sallam in the commentary of this verse. Accordingly, ‘Allamah al Qurtubi rahimahu Llah has spoken highly about all the four daughters and included their biographies too which is a clear sign that according to the Mufassirin, the word daughters refers to a number of daughters of Rasulullah salla Llahu ‘alayhi wa sallam and not only one daughter is meant. We have also written about the three of them with reference to Tafsir al Qurtubi in their biographies.[1]
At the revelation of this verse, it is verified that three daughters of Rasulullah salla Llahu ‘alayhi wa sallam were alive as documented in their biographies coupled with bringing the statements of the Shia leaders, scholars and mujtahidin for corroboration. Therefore, usage of the word “daughters” is grammatically correct. To interpret this plural as singular is without valid reason and unnecessary, and this adulterates the correct meaning of this verse. Real life historical facts also belie this. And to belie, in fact deny your seniors, is an abhorred practice. To interpret the word “daughters” to be plural to accord more respect is incorrect because wherever this happens, it generally appears in a masculine form whereas here the feminine form is used which indicates to the falseness of this interpretation.
Another misconception created by interpreting daughters as plural to accord respect is that someone might think that just as the word “daughters” is actually singular, so is “wives” thus duping one into believing that Rasulullah salla Llahu ‘alayhi wa sallam had only one wife. This interpretation will not be accepted by the opposition, so in the same way, the interpretation of “daughters” as being singular is incorrect. The reason for this is clear that this is contrary to the prophetic Sunnah and Islamic history.
The rule is that the original meaning of a word will be understood, not diverting to any other meaning unless there is a reason which necessitates the inability to realise the original meaning, then only will its second meaning be taken; and there is no such reason in the above verse.
This ruling will apply to the words daughters and wives mentioned in this verse, as then the correct meaning and purport of the verse will not be understood. It is not permissible to improperly prove something from the Noble Qur’an. This shows the crookedness and warped proof of the Shia.
NEXT⇒ Speculation 5: Not Receiving from the Khums
[1] Tafsir Ahkam al Qurʾan vol. 14 pg. 242, 243 – Under the verse, O Nabi salla Llahu ‘alayhi wa sallam , tell your wives and your daughters (Surah al Ahzab) .