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Draft:Verse 104 of Sura Al 'Imran

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Verse 104 of Sura Al 'Imran
Verse's Information
SuraAl 'Imran (Quir'an 3)
Verse104
Juz'4
Content Information
Place of
Revelation		Medina
AboutObligation of Enjoining the good and forbidding the evil
Related VersesQur'an 3:110


Qur'an 3:104 (Verse 104 of Sura Al ʿImran) commands Muslims that there must be a group among them who invite people to goodness and perform enjoining the good and forbidding the evil (al-amr bi-l-maʿrūf wa l-nahy ʿan al-munkar), inviting people to good deeds and restraining them from bad deeds.

Citing this verse, a group of Shi'a jurists such as Shahid al-Thani and Kashif al-Ghita' have considered enjoining the good and forbidding the evil to be obligatory. A number of exegetes, citing the preposition "min" (Arabic: مِن; from/of) in the phrase "wal-takun minkum umma" (Let there be of you a nation), have interpreted it to mean "some" and have argued for enjoining the good and forbidding the evil to be a collective obligation (wājib kifāʾī). However, citing the generality of the command for enjoining the good and forbidding the evil in this verse, Shaykh al-Tusi has counted them among individual obligations (wājib ʿaynī).

In a hadith, Imam al-Baqir (a) introduced this verse as being about the Family of Muhammad (s) and their followers. In a narration from Imam al-Sadiq (a), the word "umma" (nation) was recited as "aʾimma" (Imams).

Preserving the Unity of Islamic Society

Verse 104 of Sura Al 'Imran commands Muslims that there must always be a group among them who invite others to good, enjoin righteous acts, and restrain them from evils.[1] This verse was revealed following Verse of I'tisam (Qur'an 3:103), which speaks of brotherhood and unity. According to Tafsir-i namuna, the reference to enjoining the good and forbidding the evil in this verse actually seeks public supervision and a social covering to protect the unity of the Islamic society, which was discussed in the previous verse.[2] Jawadi Amuli has also called religious values the factor of unity and considers the method of safeguarding it to be the invitation to good and enjoining the good and forbidding the evil by individuals of the religious society.[3]

From the viewpoint of al-Shaykh al-Tabrisi, the word "khayr" (good) in the verse is synonymous with religion, meaning the verse signifies the propagation of religiosity.[4] Jawadi Amoli also considers Islam as the supreme good and introduces following the Quran and the Sunna of the Prophet (s) as its most important instances.[5] Zamakhshari, a Sunni exegete, considered the invitation to good as the invitation to perform all obligations, and regarded the command for enjoining the good and forbidding the evil following it as a specific instruction.[6]

The "Umma" (nation/community) in this verse is considered to be a population that has a single destination and a specific motivation.[7] Nasir Makarim Shirazi has also interpreted this word as a population among whom a type of unity prevails, such as temporal or spatial unity, or unity in purpose.[8] In a hadith, Imam al-Baqir (a) introduced this verse as being about the Family of Muhammad (s) and their followers.[9] Also, in a narration, Imam al-Sadiq (a) read the word "umma" as "aʾimma" (Imams).[10] Two possibilities have been given regarding the meaning of this recitation: one is the application of the verse to the Shi'a Imams; the other possibility is that "aʾimma" has a literal meaning, referring to the group that undertakes the invitation of other people to good and enjoining the good.[11]

Meaning of Ma'ruf and Munkar

Al-Tabrisi interprets "Ma'ruf" (the good/known) in this verse as obedience and "Munkar" (the evil/denied) as Sin.[12] Some exegetes have introduced Ma'ruf as something commanded by God and the Prophet (s), and Munkar as anything prohibited by God and the Prophet (s). In the view of others, the recognition and determination of Ma'ruf and Munkar is the responsibility of reason.[13] Jawadi Amoli lists Ma'ruf as what is recognized as valid and accepted by reason and narration (naql), and considers other than that as Munkar.[14]

Collective Obligation (Wajib Kifa'i)

Verse 104 of Sura Al 'Imran has been cited in extracting some of the rulings of enjoining the good and forbidding the evil, including:

  • In Majma' al-bayan, al-Tabrisi considered the performance of enjoining the good and forbidding the evil as the condition for salvation in Verse 104 of Al 'Imran, and for this reason, he counted the verse among the proofs of the obligation of the two.[15] A group of Shi'a jurists such as Shahid al-Thani, Kashif al-Ghita', Aqa Diya' Iraqi, and Jawadi Amoli have also inferred the obligation of enjoining the good and forbidding the evil from the command in this verse.[16]
  • Citing the generality of the command for enjoining the good and forbidding the evil in this verse, Shaykh al-Tusi counts enjoining the good and forbidding the evil among individual obligations.[17] A number of exegetes consider the preposition "min" (from/of) in the phrase "wal-takun minkum umma" to be explicative (bayāniyya) and consider the command of the verse to include all Muslims.[18] In contrast, Allama al-Hilli, denying the generalization of the verse to all Muslims, considers the two to be a collective obligation (kifāʾī).[19] According to Jawadi Amoli, most exegetes and jurists have also counted these two as collective obligations.[20] al-Tabrisi and al-Shahid al-Thani took the "min" in the word "minkum" to mean "some" and considered it a proof for the collective obligation of enjoining the good and forbidding the evil,[21] according to which it is not necessary for everyone to enjoin and forbid.In response to a question, Imam al-Sadiq (a) considered enjoining the good and forbidding the evil to be incumbent upon one who is powerful and obeyed by others, and who recognizes Ma'ruf from Munkar; not upon weak individuals who do not distinguish the path (of truth from falsehood)[22] and do not know what they are inviting to, whether to falsehood or to truth. Then the Imam used Verse 104 of Al 'Imran as evidence for his statement.[23] Some have confirmed the inference of collective obligation from the verse based on the context of this hadith.[24]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 3, p. 35; Mudarrisī, Min hudā l-Qurʾān, vol. 1, p. 628.
  2. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 3, pp. 34-35.
  3. ↑ Jawādī Āmulī, Tasnīm, vol. 15, p. 252.
  4. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 807.
  5. ↑ Jawādī Āmulī, Tasnīm, vol. 15, p. 253.
  6. ↑ Zamakhsharī, Al-Kashshāf, vol. 1, p. 398.
  7. ↑ Jawādī Āmulī, Tasnīm, vol. 15, p. 262.
  8. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 3, p. 34.
  9. ↑ Qummī, Tafsīr al-Qummī, vol. 1, pp. 108-109.
  10. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 807.
  11. ↑ Jawādī Āmulī, Tasnīm, vol. 15, p. 262.
  12. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 807.
  13. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 807.
  14. ↑ Jawādī Āmulī, Tasnīm, vol. 15, p. 263.
  15. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 807.
  16. ↑ Shahīd al-Thānī, Al-Rawḍa al-bahiyya, vol. 2, p. 413; Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, vol. 4, p. 426; ʿIrāqī, Sharḥ tabṣirat al-mutaʿallimīn, vol. 4, p. 446; Jawādī Āmulī, Tasnīm, vol. 15, pp. 257-258.
  17. ↑ Ṭūsī, Al-Iqtiṣād, p. 147.
  18. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 2, p. 807.
  19. ↑ ʿAllāma al-Ḥillī, Mukhtalaf al-Shīʿa, vol. 4, p. 458.
  20. ↑ Jawādī Āmulī, Tasnīm, vol. 15, p. 260.
  21. ↑ Shahīd al-Thānī, Al-Rawḍa al-bahiyya, vol. 2, p. 413.
  22. ↑ Majlisī, Mirʾāt al-ʿuqūl, vol. 18, p. 407.
  23. ↑ Huwayzī, Nūr al-thaqalayn, vol. 2, p. 85.
  24. ↑ Najafī, Jawāhir al-kalām, vol. 21, p. 360.

References

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  • Huwayzī, ʿAbd ʿAlī al-. Nūr al-thaqalayn. Edited by Hāshim Rasūlī. Qom, Ismāʿīliyyān, 1415 AH.
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