One must read comment (tafseer) from scholars to understand meaning of Ayats.a_27826 wrote:Interesting point to note about verses 002:272, 006:052, 013:022, 018:028, 030:038 are about those who desire God's Face.
How can a person desire God’s face if the person doesn’t have God's facial expression in his/her mind?
For example below is translation and comments from 2 (one Shia and one Sunni)
(Maudidi 6:52) And do not drive away those who invoke their Lord in the morning and the evening, seeking His pleasure all the time. *34 You are by no means accountable for them just as they are by no means accountable for you. If you still drive them away, you will become among the wrong-doers. *35
*34. One of the objections raised by the chiefs and the affluent members of the Quraysh was that the Prophet (peace be on him) had gathered around him a host of slaves, clients (mawali) and others belonging to the lower strata of society. They used to scoff at the fact that men of such humble social standing as Bilal, 'Ammar. Suhayb and Khabbab had joined his ranks. They wondered if they happened to be the only chosen ones of the Quraysh in the sight of God! They not only poked fun at the financial distress of these people but also attacked them for any weakness of character they had before accepting Islam. They went about saying sarcastically that those who had been such and such in the past had now become part of the 'chosen' community.
*35. That is, everyone is personally responsible for his deeds, whether good or bad. The Prophet (peace he on him) is told that he will neither have to explain to God the conduct of the converts nor will the latter be required to explain his conduct. They can neither usurp his good deeds, nor transfer their own misdeeds to his account. There is, therefore, no reason for the Prophet (peace be on him) to alienate those who approach him as seekers after Truth.
[Shakir 6:52] And do not drive away those who call upon their Lord in the morning and the evening, they desire only His favor; neither are you answerable for any reckoning of theirs, nor are they answerable for any reckoning of yours, so that you should drive them away and thus be of the unjust.
[Yusufali 6:52] Send not away those who call on their Lord morning and evening, seeking His face. In naught art thou accountable for them, and in naught are they accountable for thee, that thou shouldst turn them away, and thus be (one) of the unjust.
[Pooya/Ali Commentary 6:52]
Wajh (face) means Allah's grace or pleasure, the highest aim of spiritual aspiration.
Some of the rich and influential Quraysh thought it beneath their dignity to listen to the Holy Prophet's teachings in company with the less fortunate companions like Ammar, Bilal, Salman, Abu Dharr, Miqdad and Suhayb known as ashab al sufah (the sincere and devout companions), who were true seekers of Allah's grace, nearness and pleasure. The Holy Prophet took care of and looked after them. Whether wealthy or poor, black or white, every companion was treated alike, and preference over each other was given according to the degree of piety. Bani Israil : 15; Fatir : 18; Zumar : 7; Hujurat : 13; and Zilzal : 7 and 8 say that no bearer of burdens bears the burden of another. Every individual is accountable for what he does in this life.
In fact the true sincerity of the abovenoted less fortunate companions entitled them to precedence over worldly men in the kingdom of Allah; whose justice was vindicated in the Holy Prophet's daily life. The rich and influential persons were on trial. More often than not they failed to match the faith of the poor companions who were always grateful to Allah and His Prophet for their guidance.