Appearance
The Verse of Mawaddah (Love)
“That is the good news God gives to His servants who have faith and do righteous deeds! Say, ‘I do not ask you any reward for it except love of (my near) relatives.’ Whoever performs a good deed, We shall enhance for him its goodness. Indeed God is all-forgiving, all-appreciative” ().
This verse stands as a significant declaration of the Prophet’s mission and a directive for the believers regarding the “love of (my near) relatives” (mawaddata fī l-qurbā). ʿAllāmah Ṭabāṭabāʾī’s analysis of this verse unfolds the depth of the verse, identifying the intended meaning of “near relatives” and elaborating on the religious, ethical, and spiritual implications of this love.
The starting point of the commentary lies in clarifying the principle of the Prophet’s mission being devoid of material or personal gain. The Qur’an repeatedly asserts that the Prophet asked for no recompense for delivering God’s message: “You do not ask them any reward for it” (), “I do not ask you any recompense for it; it is just an admonition for all nations” () and “Say, ‘I do not ask you any reward for it, except that anyone who wishes should take the way toward his Lord’” (). These verses highlight the Prophet’s selflessness, demonstrating that his mission was purely for God and for the spiritual upliftment of humanity. However, Ayat al-Mawaddah introduces an exception—“except love of (my near) relatives.” At first glance, this statement may appear contradictory to the Qur’anic principle of no reward, but ʿAllāmah explains that this “reward” is distinct in nature. It is not material or self-serving; rather, it is intertwined with the preservation of the message of Islam and its continuity.
To clarify the identity of the qurbā (near relatives), ʿAllāmah carefully reviews the main interpretations advanced by exegetes and systematically refutes those that fail to align with the Qur’anic language, context, and purpose. One interpretation claims that qurbā refers to the Prophet’s broader kinship among the Quraysh, particularly in light of their initial hostility toward him. According to this view, the verse exhorts the Quraysh to show affection toward the Prophet due to their familial ties, even if they did not fully accept his message. This position is refuted by emphasizing that such an appeal would contradict the Qur’an’s use of the term “reward,” which implies an exchange or recompense for service. Since the Quraysh had not yet accepted the Prophet’s mission, there was no basis for such an exchange. Moreover, their kinship ties would not justify the centrality of this “love” as a reward for his prophetic mission.
Another opinion suggests that qurbā refers to the Ansār (Helpers) of Medina, given that some were related to the Prophet through distant maternal kinship. However, this view also falls short, as the Ansar were already devoted to the Prophet and did not require further exhortation to express their loyalty. They willingly supported him with their lives and resources, making such an appeal redundant.
A more general interpretation posits that qurbā refers to maintaining kinship bonds and showing affection to relatives as a universal principle. While Islam does emphasize maintaining familial ties, ʿAllāmah argues that this interpretation does not fit the verse’s specific context. The Qur’an explicitly instructs believers to prioritize faith over kinship when the two are in conflict, as seen in the verse: “You will not find a people believing in God and the Last Day endearing those who oppose God and His Messenger even though they are their own parents, or children, or brothers, or kinsfolk” (). This indicates that love toward relatives must be conditional upon their faith and alignment with divine guidance.
Another view interprets qurbā as nearness to God (taqarrub) rather than a reference to the Prophet’s family. According to this opinion, the verse instructs believers to seek closeness to God as the ultimate goal of faith. However, this explanation is rejected on linguistic grounds, as the verse explicitly mentions the Prophet’s “relatives” rather than an abstract concept of nearness to God. Such a reading would distort the clear meaning of the verse and ignore the context of the Prophet’s family.
Ultimately, ʿAllāmah identifies the qurbā as the Prophet’s immediate family, the Ahl al-Bayt (a.s.), based on numerous corroborating reports from both Sunni and Shia traditions. These hadīths establish the Prophet’s Household—ʿAli, Fatimah, Hasan, and Husayn—as the intended recipients of this love. The command to love the Ahl al-Bayt (a.s.) is not a personal or emotional appeal but a directive with far-reaching implications for the preservation of Islam. The Prophet’s family, purified by God in verse (“Indeed God desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification”), held a unique position as the custodians of divine knowledge and moral authority. Their role was to safeguard the message of Islam and guide the community after the Prophet’s departure.
The love commanded in this verse is therefore not superficial but deeply spiritual and moral. It signifies loyalty to the Ahl al-Bayt (a.s.) as the carriers of the Prophet’s teachings and the exemplars of faith and righteousness. By aligning one’s love and obedience with the Ahl al-Bayt (a.s.), believers ensure their adherence to the authentic interpretation of Islam and protect themselves from deviation. ʿAllāmah explains that this love is, in essence, a love for the truth that the Ahl al-Bayt (a.s.) embody—a love that brings the believer closer to God.
The verse’s concluding statement—“Whoever performs a good deed, We shall enhance for him its goodness”—further reinforces this connection between love for the Ahl al-Bayt (a.s.) and divine reward. By embracing this love and performing righteous deeds, believers receive an abundance of divine grace and spiritual growth. The promise of forgiveness and appreciation from God highlights the immense value of this love, both in this world and the hereafter.
ʿAllāmah also reflects on the precision of the Qur’anic language. The use of the word mawaddah (affection) rather than tawaddud (showing affection) conveys a deep, sincere bond that transcends superficial expressions of love. Furthermore, the preposition fī (fī al-qurbā) emphasizes that the Ahl al-Bayt (a.s.) are not merely the recipients of love but the very locus of it, representing a path through which believers express their devotion to God and His Messenger.
In conclusion, ʿAllāmah Ṭabāṭabāʾī presents Ayat al-Mawaddah as a profound directive for the Muslim community. The love of the Prophet’s near relatives, the Ahl al-Bayt, (a.s.) is not an emotional plea but a divine command rooted in the preservation of the faith’s purity and continuity. This love serves as a safeguard against deviation, guiding believers toward truth and righteousness. By anchoring this love within the broader framework of faith and righteous action, the verse highlights the inseparable link between devotion to the Ahl al-Bayt (a.s.) and nearness to God. Through his meticulous analysis, ʿAllāmah points out that this love is both a religious duty and a key to spiritual fulfillment, ensuring that the Prophet’s message remains vibrant and uncorrupted for all generations.
This verse means: “save that one of you wishes to take a way to his Lord by answering my call by your own free will. That is my reward. So there is nothing here for me besides calling you to the truth-that is, there is no reward.” (al-Mīzān Eng. vol. 30.) ↩︎
This interpretation raises ambiguity when considering the historical context of idolaters. The idolaters, far from rejecting the concept of seeking nearness to God, perceived their worship of idols as a means to this end. The Qur’an itself captures this belief in their declarations: “We only worship them so that they may bring us near to God” () and “These are our intercessors with God” (). This suggests that the phrase in question cannot be directed toward idolaters but carries a more nuanced implication, perhaps one emphasizing genuine devotion as opposed to misguided practices. ↩︎
See the section on “The Verse of Purification” in this book. ↩︎
When we look at all the narrations which have been transmitted by both sects from the Prophet instructing people to refer to his Household (ahl al-bayt) to understand the Book of God and its teachings, such as Ḥadīth al-Thaqalayn, Ḥadīth al-Safīnah and others, these leave no room for doubt that loving them is a religious obligation. Making their love the Prophet’s reward (ajr) for conveying God’s message was only to guarantee that people would refer to them because of the preeminent religious knowledge. From this it should be clear that the command to love them as a reward for the Prophet conveying his message had no purpose behind it save ensuring that this message would endure and continue after the Prophet. So this verse does not contradict the other verses which negate the asking of any reward. (al-Mīzān Eng. vol. 35.) ↩︎
In al-Kashshāf, Zamakhsharī addresses the linguistic construction of the phrase illā al-mawaddah fī al-qurbā (), contrasting it with alternative Arabic expressions such as illā mawaddat al-qurbā or illā al-mawaddah li al-qurbā (love towards the near relatives). ʿAllāmah explains that the use of fī (in) introduces a nuanced meaning, indicating that the qurbā (near relatives) are the locus and abode of affection. For instance, one might say, “I have love for the family of so-and-so” (lī fī āl fulān mawaddah), to express that the family is where the love is centered and firmly established. He elaborates that using fī emphasizes the internalization and fixation of love, akin to saying, “The money is in the bag” (al-māl fī al-kīs), implying that the love is firmly and intrinsically tied to the qurbā. This distinction between fī and lām highlights the precise linguistic and conceptual depth of the verse. ↩︎