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Draft:Verse 108 of Sura al-An'am

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Verse 108 of Sura al-An'am
Verse's Information
Suraal-An'am (Qur'an 6)
Verse108
Juz'7
Content Information
Cause of
Revelation		After Muslims insulted the gods of polytheists
Place of
Revelation		Mecca
TopicProhibition of Insulting sacred things


Qur'an 6:108 prohibits Muslims from reviling the idols worshipped by polytheists, as doing so may incite reciprocal insults against God. The verse posits that God renders human actions attractive in their eyes and will ultimately reveal the reality of their deeds during the Resurrection.

Citing this verse, the Shi'a exegete al-Tabrisi asserts that inviting unbelievers to Islam must be grounded in logic and proof. Similarly, Abu l-Futuh al-Razi interprets the verse as evidence for the obligation of Taqiyya. According to Tafsir-i namuna, the observance of polite discourse is mandatory, even when addressing followers of superstitious faiths.

Regarding the verse's second segment—God making human deeds appear fair to them—the Shi'a exegete Jawadi Amuli argues that the prohibition against insulting sacred entities extends beyond monotheistic contexts to include the sanctities of other religions. Jawadi Amuli further notes that the agent beautifying these deeds can be understood as both God and Satan, as Satan encourages indecency. Makarim Shirazi adds that since all actions ultimately originate from God, this phenomenon is also attributable to Him.

Explanation of the Verse

According to Tafsir-i namuna, Qur'an 6:108 follows verses advocating for rational invitation to Islam rather than coercion. It emphasizes that Muslims must not abuse the idols of polytheists, lest they retaliate by abusing God. Every group possesses zeal regarding their beliefs, and while God allows deeds to appear fair to individuals, their ultimate return is to God, who will inform them of their actions.[1]

In his commentary Min wahy al-Qur'an, Sayyid Muhammad Husayn Fadlallah states that this verse establishes a Quranic principle: the atmosphere of Islamic invitation must remain free from profanity and abuse.[2] He deduces that negative methods must be avoided in all intellectual and cultural disputes.[3] Tafsir-i namuna notes that this directive highlights the logical nature of Islamic teachings.[4]

Occasion of Revelation

Wahidi, in Asbab al-nuzul, cites several narrations regarding the occasion of revelation.[5] Ibn 'Abbas narrates that when polytheists threatened the Prophet, saying, "Stop abusing our idols, otherwise we will abuse your God," this verse was revealed.[6] Qatada reports that after Qur'an 21:98 described idols as fuel for Hell, polytheists warned the Prophet to desist from speaking ill of their gods or they would abuse his God, prompting the revelation.[7]

'Allama Tabataba'i rejects some of these accounts due to internal inconsistencies and the Prophet's immunity from such behavior. He concludes that the prohibition in Qur'an 6:108 addresses Muslims generally, not the Prophet.[8]

Prohibition of Reviling Sanctities

Sayyid Muhammad Husayn Tabataba'i interprets Qur'an 6:108 as a recommendation to avoid insults and abusive language[9] regarding sacred matters. He argues that since insulting idols provokes polytheists to insult God, the believers' action effectively leads to an insult against the Divine station.[10]

According to al-Tabrisi, Muslims are duty-bound to invite unbelievers to Islam using logic and proof.[11] He maintains that any action in the propagation of Islam that precipitates a forbidden act must be abandoned.[12] Abu l-Futuh al-Razi views this verse as evidence for the obligation of Taqiyya, based on the rational and Shari'a requirement to repel danger.[13]

Makarim Shirazi states that the Qur'an explicitly mandates politeness in speech, even when opposing the most superstitious religions.[14] Jawadi Amuli adds that since every people respects their own beliefs, one must not resort to insults to prove a claim.[15] He identifies enmity and ignorance as the causes leading polytheists to disrespect God.[16]

Decorating Deeds in Human View

The second part of Qur'an 6:108 states that God makes human deeds appear fair in their eyes. Tabataba'i and his student Jawadi Amuli explain that this clause provides the rationale for the first part of the verse.[17] Jawadi Amuli notes that the sanctities of every group are beloved to them;[18] he concludes that the prohibition against insulting others' sanctities is not limited to monotheists but encompasses the sanctities of all religions and nations.[19] Tabataba'i previously presented this argument in al-Mizan.[20]

Attributing Decoration of Sins to God

The text of Qur'an 6:108 attributes the decoration of deeds to God.[21] According to Jawadi Amuli, this decoration can be the work of both God and Satan: Satan dominates the souls of those pursuing indecency, making ugly deeds appear beautiful to them.[22] In such cases, the beautification of deeds serves as a punishment for the individual's actions.[23]

Makarim Shirazi interprets the "decoration of deeds" as the inherent property and effect of the action itself; however, since all effects ultimately trace back to God, this effect is also attributed to Him.[24] He concludes that attributing deeds to God does not contradict attributing them to Satan, as Satan tempts humanity toward these ugly deeds.[25] Tafsir al-Mizan offers a detailed explanation, stating that while the beautification of human deeds relates to both God and the human soul, the attribution to God occurs sometimes through mediation and sometimes directly.[26]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 5, p. 394.
  2. ↑ Faḍlallāh, Min waḥy al-Qurʾān, 1419 AH, vol. 9, p. 266.
  3. ↑ Faḍlallāh, Min waḥy al-Qurʾān, 1419 AH, vol. 9, p. 268.
  4. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 5, p. 393.
  5. ↑ Al-Wāḥidī, Asbāb al-nuzūl, 1411 AH, p. 224.
  6. ↑ Al-Wāḥidī, Asbāb al-nuzūl, 1411 AH, p. 224.
  7. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 7, p. 409.
  8. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 7, p. 323.
  9. ↑ Al-Rāghib al-Iṣfahānī, Al-Mufradāt, 1412 AH, vol. 1, p. 220.
  10. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 7, p. 315.
  11. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 4, p. 537; Al-Ṭabrisī, Jawāmiʿ al-jāmiʿ, 1412 AH, vol. 1, p. 403.
  12. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 4, p. 537; Al-Ṭabrisī, Jawāmiʿ al-jāmiʿ, 1412 AH, vol. 1, p. 403.
  13. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 7, p. 410.
  14. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 5, p. 394.
  15. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1394 Sh, vol. 26, p. 523.
  16. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1394 Sh, vol. 26, p. 529.
  17. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 7, p. 314; Jawādī Āmulī, Tafsīr-i tasnīm, 1394 Sh, vol. 26, p. 533.
  18. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1394 Sh, vol. 26, p. 529.
  19. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1394 Sh, vol. 26, p. 533.
  20. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 7, pp. 314-315.
  21. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1394 Sh, vol. 26, p. 529.
  22. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1394 Sh, vol. 26, p. 531.
  23. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1394 Sh, vol. 26, p. 532.
  24. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 5, p. 393.
  25. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 5, p. 393.
  26. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 7, p. 317.

References

  • Abū l-Futūḥ al-Rāzī, Ḥusayn b. ʿAlī, Rawḍ al-jinān wa rawḥ al-janān fī tafsīr al-Qurʾān, Mashhad, Āstān-i Quds-i Raḍawī, 1408 AH.
  • Al-Rāghib al-Iṣfahānī, Ḥusayn b. Muḥammad, Al-Mufradāt fī gharīb al-Qurʾān, Damascus-Beirut, Dār al-Qalam-Dār al-Shāmiyya, 1412 AH.
  • Al-Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, Al-Mīzān fī tafsīr al-Qurʾān, Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1390 AH.
  • Al-Ṭabrisī, Faḍl b. Ḥasan, Jawāmiʿ al-jāmiʿ, Qom, Ḥawza-yi ʿIlmiyya-yi Qom, 1412 AH.
  • Al-Ṭabrisī, Faḍl b. Ḥasan, Majmaʿ al-bayān fī tafsīr al-Qurʾān, Tehran, Nāṣir Khusraw, 1372 Sh.
  • Al-Wāḥidī, ʿAlī b. Aḥmad, Asbāb al-nuzūl, Beirut, Dār al-Kutub al-ʿIlmiyya, 1411 AH.
  • Faḍlallāh, Sayyid Muḥammad Ḥusayn, Min waḥy al-Qurʾān, Beirut, Dār al-Malāk, 1419 AH.
  • Jawādī Āmulī, ʿAbd Allāh, Tafsīr-i tasnīm, Qom, Isrāʾ, 1394 Sh.
  • Makārim Shīrāzī, Nāṣir, Tafsīr-i namūna, Tehran, Dār al-Kutub al-Islāmiyya, 1371 Sh.
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