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Draft:Verse 113 of Sura Hud

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Verse 113 of Sura Hud
Verse's Information
NameRukun Verse
SuraSura Hud (Qur'an 11)
Verse113
Juz'12
Content Information
Place of
Revelation		Mecca


Qur'an 11:113 or the Rukūn Verse commands Muslims not to incline towards oppressors and not to rely on them. Based on this verse, it has been argued for the obligation of the infallibility of the Imam (a) and for the inclination towards oppressors being a major sin. However, commercial and scientific relations with oppressors based on preserving the interests of Muslims and the independence of Islamic societies have been considered unproblematic.

Although according to some views, this verse is dedicated to the polytheists of the era of revelation, according to many exegetes, this verse has expressed the duty of Muslims towards all oppressors. In explaining the philosophy and wisdom of the prohibition of inclination towards oppressors, some Quranic researchers have pointed out these cases: preventing the spread of oppression and the strengthening of oppressors, not eliminating the ugliness of oppression, and not being placed among the oppressors.

Qur'an 11:113 has been cited in various chapters of rulings of jurisprudence, such as adjudication, congregational prayer, and will.

Importance and Position

Qur'an 11:113 has been called the Rukun Verse.[1] In connection with the previous verse, after commanding steadfastness and forbidding rebellion, this verse has forbidden inclination towards oppressors.[2] According to Nasir Makarim Shirazi, the author of Tafsir-i nimuna, this verse has expressed one of the most fundamental social, political, military, and ideological programs and has addressed the general Muslims.[3] According to 'Abd Allah Jawadi Amuli, the author of Tafsir-i Tasnim, the prohibition of inclination and reliance on oppressors is one of the teachings of religion and one of the international rulings of Islam, as well as the common command of all divine prophets.[4]


The word "rukun" (inclination) in this verse is mentioned to mean inclination, cooperation, expressing satisfaction, friendship, wishing well, and obedience, which, according to Makarim Shirazi, the author of Tafsir-i nimuna, all these cases can be gathered in the comprehensive concept of reliance and dependence.[5] Some exegetes have applied the meaning of oppressors in this verse to polytheists, disbelievers, and opponents of Islam,[6] but a group of exegetes believe that this verse is applicable to all oppressors and corrupters,[7] and the polytheists of the era of the Prophet (s) are one of the instances of this verse.[8]

Applications of the Verse in Jurisprudential Discussions

Shi'a jurists, relying on Qur'an 11:113, have considered inclination and leaning, as well as helping oppressors, as haram.[9] Al-Shaykh al-Saduq, citing various verses including Qur'an 11:113, has considered oppressors among the cursed ones and has considered dissociation from them as obligatory.[10] Muhsin Qara'ati, the author of Tafsir-i nur, citing the phrase "fa-tamassakum al-nar" (so the Fire will touch you), has counted relying on oppressors among the major sins.[11]

Al-Tabarsi has quoted a narration that the Prophet (s), citing this verse, considered the praiser of a sultan, in order to reach a benefit from him, as the companion of the sultan in the fire of hell.[12] al-Kulayni has also quoted a narration from Imam al-Sadiq (a) that if someone loves a sultan being alive with the hope that the sultan will give him some wealth from his purse, he will be included in the prohibition in Qur'an 11:113.[13]

Qur'an 11:113 has been cited in various chapters of jurisprudence such as taqlid (conditions of religious authority),[14] congregational prayer (impermissibility of the imamate of a transgressor),[15] adjudication (attributes of a witness),[16] executorship (appointing a disbeliever as an executor),[17] enjoining the right and forbidding the wrong (seeking help from oppressors to repel a wrong or establish a right),[18] and Islamic slaughtering (prohibition of slaughtering by disbelievers).[19]

Philosophy of the Prohibition of Inclination towards Oppressors

The main wisdom of the prohibition mentioned in this verse (the prohibition of relying on oppressors) has been enumerated in several axes: preventing the spread of oppression, not strengthening oppressors, keeping the culture of society safe from the normalization of oppression, and finally, distancing from complicity with oppressors, which has no destiny other than divine punishment.[20] According to Makarim Shirazi, any reliance that causes weakness and dependence of the Islamic society must be eliminated. However, relying on the conduct of the Prophet (s), he considers commercial and scientific relations with oppressors permissible if the interests and independence of Muslims are preserved.[21]

Necessity of the Infallibility of Uli l-Amr

Some exegetes, relying on Qur'an 11:113, have argued for the necessity of the infallibility of the Imam (a) and Uli l-Amr.[22] According to them, obedience to Uli l-Amr is obligatory and inclination towards an oppressor is forbidden, so Uli l-Amr must be infallible so that no inclination towards oppressors occurs.[23] Based on this, according to Sayyid Muhammad Husayn Tabataba'i, the author of al-Mizan, this verse has commanded Muslims that in whatever relates to religious affairs (such as the management of the Islamic society), they should not incline towards oppressors.[24] But in non-religious issues, relying on those who have committed a small oppression in their lives is unproblematic.[25]

'Abd Allah Jawadi Amuli, citing this verse, has called the fatwa of some Sunni scholars regarding the obligation of obeying any ruler incorrect.[26] Some scholars of the Ahl al-Sunna have given a fatwa that obedience to any ruler is obligatory, relying on some narrations and considering the meaning of Uli l-Amr mentioned in Qur'an 4:59.[27] But according to Jawadi Amuli, these narrations are not authoritative due to their opposition to the Qur'an.[28]

Notes

  1. ↑ Markaz-i Farhang wa Maʿārif-i Qurʾān, Dāʾirat al-maʿārif-i Qurʾān-i karīm, 1382 Sh/2003-4, vol. 1, p. 386.
  2. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1395 Sh/2016-17, vol. 39, p. 523.
  3. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh/1992-3, vol. 9, p. 260.
  4. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1395 Sh/2016-17, vol. 39, p. 541.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh/1992-3, vol. 9, p. 260.
  6. ↑ Jaʿfarī, Tafsīr-i kawthar, 1376 Sh/1997-8, vol. 5, p. 320.
  7. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh/1992-3, vol. 9, p. 262.
  8. ↑ Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i mihr, 1387 Sh/2008-9, vol. 9, p. 318.
  9. ↑ Khuʾī, Mawsūʿat al-Imām al-Khuʾī, 1418/1997-8, vol. 35, p. 649; Jamʿī az Pizhūhishgarān, Mawsūʿat al-fiqh al-Islāmī ṭibqan li-madhhab Ahl al-Bayt ʿalayhim al-salām, 1423/2002-3, vol. 14, p. 352.
  10. ↑ Ṣadūq, al-Iʿtiqādāt, 1414/1993-4, p. 102.
  11. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 Sh/2009-10, vol. 4, p. 128.
  12. ↑ Ṭabarsī, Makārim al-akhlāq, 1412/1991-2, p. 428.
  13. ↑ Kulaynī, al-Kāfī, 1407/1986-7, vol. 5, p. 108.
  14. ↑ Qummī Ṭabāṭabāʾī, Mabānī minhāj al-ṣāliḥīn, 1426/2005-6, vol. 1, p. 95.
  15. ↑ Sharīf al-Murtaḍā, al-Masāʾil al-Nāṣiriyyāt, 1417/1996-7, p. 245.
  16. ↑ Sabzawārī, Kifāyat al-fiqh, 1423/2002-3, vol. 2, p. 742.
  17. ↑ Muṣṭafawī, Fiqh al-muʿāmalāt, 1423/2002-3, p. 594.
  18. ↑ Sayfī Māzandarānī, Dalīl taḥrīr al-wasīla - al-amr bi-l-maʿrūf wa l-nahy ʿan al-munkar, 1415/1994-5, p. 199.
  19. ↑ Ḥillī, Mukhtalaf al-Shīʿa fī aḥkām al-sharīʿa, 1413/1992-3, vol. 8, p. 315.
  20. ↑ Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i mihr, 1387 Sh/2008-9, vol. 9, pp. 319-320.
  21. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh/1992-3, vol. 9, pp. 260-261.
  22. ↑ Qummī Mashhadī, Tafsīr-i kanz al-daqāʾiq wa baḥr al-gharāʾib, 1368 Sh/1989-90, vol. 6, p. 252; Qarāʾatī, Tafsīr-i nūr, 1388 Sh/2009-10, vol. 4, p. 127.
  23. ↑ Qummī Mashhadī, Tafsīr-i kanz al-daqāʾiq wa baḥr al-gharāʾib, 1368 Sh/1989-90, vol. 6, p. 252; Qarāʾatī, Tafsīr-i nūr, 1388 Sh/2009-10, vol. 4, p. 127.
  24. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, 1393/1973-4, vol. 11, p. 51.
  25. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh/1992-3, vol. 9, p. 263.
  26. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1395 Sh/2016-17, vol. 39, p. 546.
  27. ↑ Ibn Kathīr, Tafsīr al-Qurʾān al-ʿaẓīm, 1419/1998-9, vol. 2, pp. 302-304; Qāsimī, Tafsīr al-Qāsimī: Maḥāsin al-taʾwīl, 1418/1997-8, vol. 3, p. 184.
  28. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1395 Sh/2016-17, vol. 39, p. 546.

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