Draft:Qur'an 4:32
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| Verse's Information | |
|---|---|
| Sura | al-Nisa' (Qur'an 4) |
| Verse | 32 |
| Juz' | 5 |
Qur'an 4:32 is an advice[1] to refrain from yearning for what God has given to others.[2] It is inferred from this verse that one should not say "I wish I had the wealth and status of others."[3] This prohibition includes talent, wealth, dignity, and everything given to some individuals.[4] Imam al-Sadiq (a) also said that none of you should say "I wish what another has of wealth, blessing, and a beautiful wife were for me," but rather you should say: "O God, grant to me as well."[5] This yearning is not haram, but it is an unpleasing and rebuked act that can prevent a person from self-reform and be the origin of envy.[6] Some exegetes have likened the prohibition of this yearning to drying the root of the tree of evil and corruption.[7]
| “ | وَلَا تَتَمَنَّوا ما فَضَّلَ اللَّهُ بِهِ بَعضَكُم عَلىٰ بَعضٍ ۚ لِلرِّجالِ نَصيبٌ مِمَّا اكتَسَبوا ۖ وَلِلنِّساءِ نَصيبٌ مِمَّا اكتَسَبنَ ۚ وَاسأَلُوا اللَّهَ مِن فَضلِهِ ۗ إِنَّ اللَّهَ كانَ بِكُلِّ شَيءٍ عَليمًا
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| “ | Do not covet the advantage which Allah has given some of you over others. To men belongs a share of what they have earned, and to women a share of what they have earned. And ask Allah of His bounty. Indeed Allah has knowledge of all things.
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| — Qur'an 4:32 | ||
The verse refers to real and natural differences and does not include artificial differences that arise due to colonialism and oppression; because they are not God's will and man can wish for their destruction.[8] Fayd al-Kashani, a Shia scholar and exegete, mentions under the verse that women and men have a share of the world that they have earned. Others must also strive and obtain them through action, not through yearning and envy.[9] "Wa la tatamannaw" in this verse means not to yearn and is said to be different from hope.[10] This verse has been used as an argument in the subject of the financial independence of women.[11]
In the occasion of revelation of the verse, it is stated that a group of women came to the Prophet (s) and complained why only men are mentioned and they fear that there is no good in them and God does not use them. So Qur'an 4:32 was revealed.[12] Other occasions of revelation have also been mentioned for this verse.[13] Despite the occasions of revelation, this verse is considered general and it is believed that the content of the verse has universality even though it was revealed around a specific subject.[14]
'Allama Tabataba'i considered the prohibition in this verse to be an advisory prohibition.[15] However, Muhammad Jawad Mughniyya, a Shia scholar and exegete, believes the verse does not include emulation and only covers envy and considers it forbidden.[16] Muhammad Taqi Mudarrisī in Min hudā al-Qur'ān believes that humans think God's blessing is limited and if it is given to an individual, it will no longer reach them. So they yearn for the blessing to be taken from others so it reaches them.[17]
Notes
- ↑ Amīn, Makhzan al-'irfān, 1361 Sh, vol. 4, p. 61.
- ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 4, p. 67.
- ↑ Ḥusaynī Shīrāzī, Tabyīn al-Qur'ān, 1423 AH, p. 94.
- ↑ Quṭb, Fī ẓilāl al-Qur'ān, 1412 AH, vol. 2, p. 642.
- ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 3, p. 64.
- ↑ Mūsawī Sabzawārī, Mawāhib al-Raḥmān, 1409 AH, vol. 8, p. 146.
- ↑ Ṭabāṭabā'ī, al-Mīzān, 1417 AH, vol. 4, p. 336.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 3, p. 363.
- ↑ Fayḍ Kāshānī, Tafsīr al-Ṣāfī, 1415 AH, vol. 1, p. 446.
- ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 4, p. 68.
- ↑ Hāshimī Rafsanjānī, Farhang-i Qur'ān, 1383 Sh, vol. 4, p. 128.
- ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 3, p. 63.
- ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 3, p. 63.
- ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 4, p. 67.
- ↑ Ṭabāṭabā'ī, al-Mīzān, 1417 AH, vol. 4, p. 337.
- ↑ Mughniyya, Tafsīr al-Kāshif, 1424 AH, vol. 2, p. 310.
- ↑ Mudarrisī, Min hudā al-Qur'ān, 1419 AH, vol. 2, p. 66.
References
- Amīn, Sayyida Nuṣrat, Makhzan al-'irfān dar tafsīr-i Qur'ān, Tehran, Nahḍat-i Zanān-i Musalmān, 1361 Sh.
- Ḥusaynī Shīrāzī, Sayyid Muḥammad, Tabyīn al-Qur'ān, Beirut, Dār al-'Ulūm, second edition, 1423 AH.
- Quṭb, Ibrāhīm Ḥusayn Shādhlī, Fī ẓilāl al-Qur'ān, Dār al-Shurūq, Beirut, Cairo, seventeenth edition, 1412 AH.
- Ṭabāṭabā'ī, Sayyid Muḥammad Ḥusayn, al-Mīzān fī tafsīr al-Qur'ān, Qom, Daftar-i Intishārāt-i Islāmī, fifth edition, 1417 AH.
- Ṭabrisī, Faḍl b. al-Ḥasan, Majma' al-bayān fī tafsīr al-Qur'ān, Tehran, Nasir Khusraw, third edition, 1372 Sh.
- Ṭayyib, Sayyid 'Abd al-Ḥusayn, Aṭyab al-bayān fī tafsīr al-Qur'ān, Tehran, Intishārāt-i Islām, second edition, 1378 Sh.
- Fayḍ Kāshānī, Mullā Muḥsin, Tafsīr al-Ṣāfī, research by Ḥusayn A'lamī, Tehran, Intishārāt al-Ṣadr, second edition, 1415 AH.
- Mudarrisī, Sayyid Muḥammad Taqi, Min hudā al-Qur'ān, Tehran, Dār Muḥibbī al-Ḥusayn, first edition, 1419 AH.
- Mughniyya, Muḥammad Jawād, Tafsīr al-Kāshif, Tehran, Dār al-Kutub al-Islāmiyya, first edition, 1424 AH.
- Makārim Shīrāzī, Nāṣir, Tafsīr-i nimūna, Tehran, Dār al-Kutub al-Islāmiyya, first edition, 1374 Sh.
- Mūsawī Sabzawārī, Sayyid 'Abd al-A'lā, Mawāhib al-Raḥmān fī tafsīr al-Qur'ān, Beirut, Mu'assisat Ahl al-Bayt (a), second edition, 1409 AH.
- Hāshimī Rafsanjānī, Akbar, Farhang-i Qur'ān, Qom, Bustan-i Kitab, 1383 Sh.