Surah At-Tur (The Mount): Verse 40

"Or do you ask them a reward..."

The connection here is that when the polytheists rejected the divine Law and followed what they assumed to be rational—calling what comes into existence after non-existence a "begotten" thing, and the Creator a "begetter"—they consequently incurred disbelief and polytheism. The verse addresses them: What compels you to reject the Law and refuse to follow the Messenger (peace be upon him)? Is it because he demands something from you? They could not possibly say yes. Thus, they are left only to say no.

If they say no, we ask them: Why do you follow the philosopher who permits you falsehood and justifies irreverence towards God Almighty in speech (if not in meaning, as you claim), yet you do not follow the one who commands you to be just in meaning and excellent in speech, and tells you to follow the clear, true meaning while using refined and polite language? This interpretation is excellent and contains several points:

Issue 1: The Wisdom in the Prophet Being Addressed (Asking)

What is the benefit in the Prophet (PBUH) being addressed, saying, "Or do you ask them a reward," instead of saying, "Or do they ask for a reward," as in the verse, "Or do they say..." (Yunus: 38) or "Or do they intend a plot..." (At-Tur: 42), and so on?

We say there are two benefits:

1. Consolation for the Prophet's heart: When they refused to listen and scorned following him, it was difficult for the Prophet (PBUH). His Lord tells him: You have done what was required of you; do not be distressed that they do not believe, for you are not blameworthy. You would only be blamed if you had demanded a reward from them. Did you demand that, which burdened them? No. Therefore, there is no blame upon you.
2. Specificity of the denial: If the verse had said, "Or do they ask for a reward," it would imply an absolute denial of any reward being asked for. This is not the case, because they were engaging in polytheism and demanding payment from their leaders. However, the Prophet (PBUH) is told: You do not ask them for a reward, yet they do not follow you. Others ask them for things, and they follow those who ask them—this is the utmost misguidance.

Issue 2: The Intermediary Nature of "Or" (Am)

If someone asks: You have established that the particle Am (Or) must be an intermediary, either truly or hypothetically. How does that apply here?

We say: It is as if God Almighty is saying: "Do you guide them for the sake of God, or do you ask them a reward?" The first part ("Do you guide them for the sake of God?") is omitted because there is no denial against it, just as we discussed regarding His saying, "Or does He have daughters?" (At-Tur: 39). The implied statement is one and the same, and the first part is omitted because God does not deny that the Prophet seeks His countenance. Rather, the polytheists claim that he seeks leadership and worldly reward.

Issue 3: The Specificity of the Word "Reward" (Ajr)

Is there a specific benefit in using the word "reward" (ajr) that would be lost if He had said "something," "money," or something else?

We say yes. As I have previously stated, every word in the Qur'an carries a benefit, even if we do not know it. What appears evident here is that this points to the fact that what the Prophet (PBUH) brought forth contains their welfare. This is because a reward is only sought when performing an action that benefits the one paying the reward. Thus, the meaning is: You brought them something for which, if you had asked a reward, and they recognized the perfection of your call and the benefit it held for them, they would have brought you all their wealth and ransomed you with their lives. Despite this, you do not ask them for a reward. If He had said "something" or "money," this specific implication would not have been achieved. And God knows best.

Issue 4: Reconciling with the Verse in Surah Ash-Shura

This verse indicates that he did not ask them for any reward. However, the verse in Surah Ash-Shura states: "Say, 'I ask of you no reward for this, except love for my kin'" (Ash-Shura: 23), which indicates he did ask for a reward. How can these two be reconciled?

We say there is no contradiction; both are true and form a single statement. The explanation is that what is meant by "except love for my kin" is that I do not ask you for a reward that accrues to the world. My reward is only the love that brings closeness to God Almighty. The perfect servants of God are closer to God than the deficient servants. The servants of God whom God has spoken to, and whom He has sent to perfect His servants, are closer to God than those whom He has not spoken to, nor sent, and who have not been perfected.

In this sense, it aligns with His saying, "My reward is only with God" (Yunus: 72). This is what I adhere to, and it aligns with the Prophet's saying: "I will boast of you before the nations on the Day of Resurrection."

The verse "Or do you ask them a reward" refers to the worldly reward. The verse "Say, 'I ask of you no reward for this...'" refers to the general case, and then an exception is made. There is no need for what Al-Wahidi said—that the statement is disconnected, meaning: "But love for my kin [is my reward]." We have already discussed this elsewhere, so one should refer back to it.

Issue 5: The Meaning of Being Burdened

The statement, "Or are they burdened by a debt?" (referring to the next verse, though the excerpt jumps slightly), indicates that the Prophet (PBUH) did not ask anything of them. If he had demanded any reward, they would have been excused from following him by the slightest thing. Unless, perhaps, the religious obligations themselves burdened them, taking all their possessions and preventing them from falling behind, thus making the religion a burden after they had nothing left of their wealth.

Surah At-Tur (The Mount): Verse 41

"Or do they possess the unseen, so they write [it down]?"