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Draft:Quran 25:68

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Quran 25:68
Verse's Information
Suraal-Furqan (Qur'an 25)
Verse68
Juz'19
Content Information
Place of
Revelation		Mecca
TopicMajor sins
Related VersesQur'an 25:63, Qur'an 25:74


Qur'an 25:68 establishes a key moral criterion and lists the characteristics of the devoted servants of God (Ibad al-Rahman). These characteristics include their abstention from three major sins—Shirk (polytheism), unjust killing, and fornication. Allama Tabataba'i, emphasizing the innate disposition toward worshipping God, categorizes polytheists as those who divert their devotion to idols rather than directing it exclusively toward the Divine. Nasir Makarem Shirazi deduces from this verse the inherent sanctity of human life and the prohibition against shedding blood. Al-Tabrisi, analyzing the sequence of sins presented in the verse, classifies adultery as the third gravest sin, following polytheism and murder.

Shi'a jurists cite this verse to substantiate the prohibition of unjust killing and adultery. Al-'Allama al-Hilli further infers from it that religious obligations are binding upon all, including disbelievers. When read in conjunction with subsequent verses, it suggests that repentance remains acceptable under any circumstance. Additionally, Abu al-Salah al-Halabi, referencing Qur'an 25:68, argues that intercession is reserved for sinning believers and does not extend to disbelievers.

Three Attributes of God's Special Servants

Quranic commentators regard Qur'an 25:68 as detailing specific attributes of the special servants of God Ibad al-Rahman. They note that verses Qur'an 25:63 through Qur'an 25:74 collectively outline twelve individual and social characteristics of the Ibad al-Rahman.[1] According to this verse, these servants avoid three cardinal sins: Shirk, unjust killing, and fornication.[2]

In al-Mizan, Allama Tabataba'i discusses the verse's relationship to preceding verses. He asserts that since the worship of God is ingrained in human nature, polytheists are fundamentally seekers of divine worship who have gone astray and rather than approaching God directly, they turn to intermediaries such as idols.[3] Nasir Makarem Shirazi interprets the continuation of the verse as affirming that, from an Islamic perspective, all human life possesses inherent dignity, and the shedding of blood is forbidden except under specific, legally defined conditions.[4] Similarly, al-Tabrisi in Majma al-bayan deduces from the verse's ordering that adultery ranks as the greatest sin after polytheism and murder.[5] The verse concludes with a warning that perpetrators of these sins will face divine retribution.[6]

This verse is cited in a narration from Imam al-Sadiq (a) as a component of the supplication for the twenty-second day of every month.[7]

Jurisprudential Inferences

Al-Qadi al-Nu'man al-Maghribi (d. 363/974), a jurist of the Fatimids, references Qur'an 25:68 to define that unjust killing is a null and condemned act.[8] The verse is also invoked to establish the prohibition of adultery.[9] Ibn Idris al-Hilli, a Shi'a jurist, interprets the singular demonstrative "that" (dhalika) in the phrase "and whoever does that shall encounter punishment" to mean that committing any single one of these sins warrants punishment.[10] Al-Allama al-Hilli utilizes this verse to argue that religious commands and prohibitions (ancillaries of the faith) extend to disbelievers; implying that disbelievers are also subject to religious duty and will be held accountable in the Afterlife for their sins.[11]

Repentance and Intercession

Scholars infer from Qur'an 25:68 and subsequent verses that repentance is accepted regardless of one's state or the magnitude of the sin.[12] Abu al-Salah al-Halabi, a jurist of the 5th/11th century, cites this verse to argue that intercession excludes disbelievers but may apply to sinning believers (those who commit major sins).[13] His reasoning asserts that intercession is reserved for those possessing faith and acts of obedience and excludes those, such as disbelievers, who have not performed good deeds.[14]

Notes

  1. ↑ Ṭabāṭabāʾī, al-Mīzān, 1393 AH, vol. 15, pp. 238-239; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 15, pp. 146-163; Qarāʾatī, Tafsīr-i nūr, 1383 Sh, vol. 6, pp. 278-288.
  2. ↑ Qurashī Bunābī, Tafsīr-i aḥsan al-ḥadīth, 1375 Sh, vol. 7, p. 318; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 15, p. 156.
  3. ↑ Ṭabāṭabāʾī, al-Mīzān, 1393 AH, vol. 15, p. 240.
  4. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 15, p. 156.
  5. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1367 Sh, vol. 7, p. 280.
  6. ↑ Ṭabāṭabāʾī, al-Mīzān, 1393 AH, vol. 15, p. 241.
  7. ↑ Al-Qazwīnī, Mawsūʿat al-Imām al-Ṣādiq (a), 1414 AH, vol. 20, p. 325.
  8. ↑ Ibn Ḥayyūn, Daʿāʾim al-Islām, 1342 Sh, vol. 2, p. 401.
  9. ↑ Mūsawī Ardabīlī, Fiqh al-ḥudūd wa al-taʿzīrāt, 1427 AH, vol. 1, p. 117; Sabziwārī, Dhakhīrat al-maʿād, vol. 2, p. 304.
  10. ↑ Ibn Idrīs, al-Muntakhab min tafsīr al-Qurʾān, 1409 AH, vol. 2, p. 393.
  11. ↑ Al-ʿAllāma al-Ḥillī, Tahdhīb al-wuṣūl, 1380 Sh, vol. 1, p. 114.
  12. ↑ Al-Rassī, Majmūʿ kutub wa rasāʾil al-Imām al-Qāsim b. Ibrāhīm al-Rassī, 1422 AH, vol. 1, p. 618.
  13. ↑ Al-Ḥalabī, al-Kāfī fī al-fiqh, 1403 AH, p. 471.
  14. ↑ Al-Ḥalabī, al-Kāfī fī al-fiqh, 1403 AH, p. 471.

References

  • Al-ʿAllāma al-Ḥillī, Ḥasan b. Yūsuf. Tahdhīb al-wuṣūl ilā ʿilm al-uṣūl. London: Muʾassasat al-Imam Ali (a), 1380 Sh.
  • Al-Ḥalabī, Taqī b. Najm. al-Kāfī fī al-fiqh. Isfahan: Maktabat al-Imam Amir al-Mu'minin (a), n.d.
  • Al-Qazwīnī, Muḥammad Kāẓim. Mawsūʿat al-Imām al-Ṣādiq (a). Qom: al-Sayyid Muhammad Kazim al-Qazwini al-Ha'iri, 1414 AH.
  • Al-Rassī, al-Qāsim b. Ibrāhīm. Majmūʿ kutub wa rasāʾil al-Imām al-Qāsim b. Ibrāhīm al-Rassī. Sana'a: Dar al-Hikmat al-Yamaniyya, 1422 AH.
  • Al-Ṭabrisī, al-Faḍl b. al-Ḥasan. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Beirut: Dār al-Maʿrifa, 1367 Sh.
  • Ibn Ḥayyūn, Nuʿmān b. Muḥammad. Daʿāʾim al-Islām. Cairo: Dār al-Maʿārif, 1383 AH.
  • Ibn Idrīs, Muḥammad b. Aḥmad. al-Muntakhab min tafsīr al-Qurʾān. Qom: Ayatollah Mar'ashi Najafi Library, 1409 AH.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Mūsawī Ardabīlī, Sayyid ʿAbd al-Karīm. Fiqh al-ḥudūd wa al-taʿzīrāt. Qom: Jami'at al-Mufid, 1427 AH.
  • Qarāʾatī, Muḥsin. Tafsīr-i nūr. Tehran: Markaz-i Farhangi-yi Dars-ha-yi az Qur'an, 1383 Sh.
  • Qurashī Bunābī, ʿAlī Akbar. Tafsīr-i aḥsan al-ḥadīth. Tehran: Bonyad-i Bi'that, 1375 Sh.
  • Sabziwārī, Muḥammad Bāqir. Dhakhīrat al-maʿād fī sharḥ al-irshād. Qom: Muʾassasat Āl al-Bayt (a), n.d.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsīr al-Qurʾān. Beirut: Muʾassasat al-Aʿlamī lil-Maṭbūʿāt, 1393 AH.
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