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Draft:Qur'an 4:54

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Qur'an 4:54
Verse's Information
Suraal-Nisa'
Verse54
Juz'5
AboutThe Jews' envy toward the Prophet (s)


Qur'an 4:54 refers to the rebuking of the Jews[1] for their envy toward the Prophet (s) and the believers.[2] Due to this envy, they preferred Idolatry over Islam.[3] In Qur'an 4:51, it is stated that some Jews, to attract the attention of the idolaters of Mecca, testified that the idolatry of the Quraysh was better than the monotheism of the Muslims. In verse 54, their judgment is recognized as worthless because their opinion stems from envy toward the Prophet (s).[4]

The address of Qur'an 4:54 is considered to be to the Jews, and the purpose of "al-nas" (the people) is the Prophet (s) and the believers who were envied for the true religion and the power that God granted them.[5] Based on numerous narrations, the Ahl al-Bayt (a) have been the ones who were envied for the station of Imamate.[6] The expression "Al Ibrahim" (the family of Abraham) in the verse is taken as evidence that the Prophet (s) and his family have been envied.[7] Some have suggested that the permissibility of multiple marriages for the Prophet (s) was a cause of their envy.[8]

To eliminate the envy of the Jews, the verse enumerates the blessings given to the family of Abraham[9] and asks why the Jews accept these regarding the family of Abraham but do not accept them regarding these people.[10] According to the verse, the Book, wisdom, and a great kingdom were given to the family of Abraham. The Book is interpreted as the Divine Books[11] and Prophethood,[12] and wisdom has been defined as the knowledge of Shari'a,[13] understanding, and judgment.[14]

Various opinions exist regarding the meaning of "mulk 'azim" (great kingdom) given to the family of Abraham:

  • The placement of leaders among them whose obedience was obedience to God and whose disobedience was disobedience to God.[15]
  • Having authority over people in both religious and worldly matters.[16]
  • Spiritual kingdom, which is Prophethood and true wilaya for the guidance and instruction of people.[17]
  • Some have defined it as obedience.[18]

Notes

  1. ↑ Ḥusaynī Hamadānī, Anwār-i dirakhshān, 1404 AH, vol. 4, p. 80.
  2. ↑ Mughniyya, Tafsīr al-Kāshif, 1424 AH, vol. 2, p. 351.
  3. ↑ Qurashī, Tafsīr-i aḥsan al-ḥadīth, 1377 Sh, vol. 2, p. 383.
  4. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 3, p. 421.
  5. ↑ Mughniyya, Tafsīr al-Kāshif, 1424 AH, vol. 2, p. 351.
  6. ↑ Fayḍ Kāshānī, Tafsīr al-Ṣāfī, 1415 AH, vol. 1, p. 460.
  7. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 3, p. 422.
  8. ↑ Shaykh al-Ṭūsī, al-Tibyān, Beirut, vol. 3, p. 228.
  9. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 3, p. 421.
  10. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 206.
  11. ↑ Ḥusaynī Shīrāzī, Tabyīn al-Qur'ān, 1423 AH, p. 98.
  12. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 206.
  13. ↑ Ḥusaynī Shīrāzī, Tabyīn al-Qur'ān, 1423 AH, p. 98
  14. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 206.
  15. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 206.
  16. ↑ Ḥusaynī Shīrāzī, Tabyīn al-Qur'ān, 1423 AH, p. 98
  17. ↑ Ṭabāṭabā'ī, al-Mīzān, 1417 AH, vol. 4, p. 377.
  18. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 206

References

  • Ḥusaynī Shīrāzī, Sayyid Muḥammad, Tabyīn al-Qur'ān, Beirut, Dār al-'Ulūm, second edition, 1423 AH.
  • Ḥusaynī Hamadānī, Sayyid Muḥammad Ḥusayn, Anwār-i dirakhshān, research: Muḥammad Bāqir Bihbūdī, Tehran, Kitābfurūshī-yi Luṭfī, first edition, 1404 AH.
  • Shaykh al-Ṭūsī, Muḥammad b. al-Ḥasan, al-Tibyān fī tafsīr al-Qur'ān, with introduction: Shaykh Āqā Buzurg Ṭihrānī, research: Aḥmad Qaṣīr 'Āmilī, Beirut, Dār Iḥyā' al-Turāth al-'Arabī, n.d.
  • Ṭabāṭabā'ī, Sayyid Muḥammad Ḥusayn, al-Mīzān fī tafsīr al-Qur'ān, Qom, Daftar-i Intishārāt-i Islāmī, fifth edition, 1417 AH.
  • Fayḍ Kāshānī, Mullā Muḥsin, Tafsīr al-Ṣāfī, research: Ḥusayn A'lamī, Tehran, Intishārāt-i al-Ṣadr, second edition, 1415 AH.
  • Qurashī, Sayyid 'Alī Akbar, Tafsīr-i aḥsan al-ḥadīth, Tehran, Bunyad-i Bi'that, third edition, 1377 Sh.
  • Kulaynī, Muḥammad b. Ya'qūb, al-Kāfī, researcher and corrector: 'Alī Akbar Ghaffārī, Muḥammad Ākhūndī, Tehran, Dār al-Kutub al-Islāmiyya, fourth edition, 1407 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.
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