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Draft:Verse 160 of Sura al-An'am

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Verse 160 of Sura al-An'am
Verse's Information
SuraSura al-An'am (Qur'an 6)
Verse160
Juz'8
Related VersesQur'an 28:84, Qur'an 2:261 and Qur'an 39:10


Qur'an 6:160 highlights the vast mercy and reward of God awaiting the righteous, tempering the threats of the preceding verse with these encouragements.[1] According to exegetes, this verse articulates the pedagogical principles of Islam, establishing that rewards must outweigh punishments; God dispenses rewards through grace (faḍl) and administers punishment through justice (ʿadl).[2]

Exegetes interpret this verse as a manifestation of mercy and justice,[3] noting its thematic similarity to Qur'an 28:84, Qur'an 2:261, and Qur'an 39:10.[4] Muhammad Jawad Mughniyya, citing a tradition from the Prophet (s) regarding this verse, describes a grim fate for individuals whose sins outnumber their good deeds, despite the tenfold multiplication of rewards for virtuous acts.[5]

According to Allama Tabataba'i, God reckons a single good deed as ten, whereas a sin is counted only as its equivalent, thereby ensuring no injustice is done in the accounting.[6] Shaykh al-Tabrisi also points to the multiplication of rewards in other verses, such as Qur'an 2:261, which specifies a seven-hundred-fold reward for charity.[7] Jawadi Amuli asserts that based on the final clause of this verse and similar passages—such as Qur'an 4:49 and Qur'an 4:124—God wrongs no one, neither the righteous nor the evildoer.[8]

calligraphy of Qur'an 6:160

In narrative commentaries, the term ḥasana (good deed) has been interpreted as love and wilaya of the Ahl al-Bayt (a), while sayyiʾa (evil deed) is interpreted as enmity towards them.[9] Shaykh al-Tabrisi identifies ḥasana as Tawhid (monotheism) and sayyiʾa as Shirk (polytheism).[10] Makarim Shirazi broadens the scope to include all good and evil deeds and thoughts.[11] Mohsen Qara'ati posits that while good intentions merit reward, evil intentions unaccompanied by action incur no punishment.[12]

Focusing on the word jāʾa ("brings") in the verse, Jawadi Amuli argues that the tenfold reward applies to good deeds that are preserved from nullification (Ihbat) by sin and are successfully presented in the Divine presence on the Day of Judgment. Furthermore, certain sins may be transformed into ḥasanāt (good deeds) through repentance and the performance of virtuous acts.[13]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374 Sh, vol. 6, p. 55.
  2. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 Sh, vol. 2, p. 593.
  3. ↑ Faḍlallāh, Tafsīr min waḥy al-Qurʾān, 1439 AH, vol. 6, p. 348.
  4. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1391 Sh, vol. 27, p. 602.
  5. ↑ Mughniyya, Al-Tafsīr al-kāshif, 1424 AH, vol. 3, p. 291.
  6. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1352 Sh, vol. 7, p. 390.
  7. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 4, p. 602.
  8. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1391 Sh, vol. 27, p. 606.
  9. ↑ Al-Kūfī, Tafsīr Furāt al-Kūfī, 1410 AH, vol. 1, p. 139; Al-ʿAyyāshī, Tafsīr al-ʿAyyāshī, 1380 AH, vol. 1, p. 386.
  10. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 4, p. 602.
  11. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374 Sh, vol. 6, p. 55.
  12. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 Sh, vol. 2, p. 593.
  13. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1391 Sh, vol. 27, p. 596.

References

  • Al-ʿAyyāshī, Muḥammad b. Masʿūd, Tafsīr al-ʿAyyāshī, correction: Hāshim Rasūlī, Tehran, Al-Maktaba al-ʿIlmiyya al-Islāmiyya, 1st ed., 1380 AH.
  • Al-Irbilī, ʿAlī b. ʿĪsā, Kashf al-ghumma fī maʿrifat al-aʾimma (a), correction and research: Sayyid Hāshim Rasūlī Maḥallātī, Tabriz, Banī Hāshimī, 1st ed., 1381 AH.
  • Al-Kūfī, Furāt b. Ibrāhīm, Tafsīr Furāt al-Kūfī, correction: Muḥammad Kāẓim, Tehran, Wizārat al-Thaqāfa wa l-Irshād al-Islāmī: Muʾassasat al-Ṭabʿ wa l-Nashr, 1st ed., 1410 AH.
  • Al-Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, Al-Mīzān fī tafsīr al-Qurʾān, Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 3rd ed., 1352 Sh.
  • Al-Ṭabrisī, Faḍl b. Ḥasan, Majmaʿ al-bayān fī tafsīr al-Qurʾān, Beirut, Dār al-Maʿrifa, 2nd ed., 1408 AH.
  • Faḍlallāh, Sayyid Muḥammad Ḥusayn, Tafsīr min waḥy al-Qurʾān, Beirut, Dār al-Malāk li-l-Ṭibāʿa wa l-Nashr wa l-Tawzīʿ, 1439 AH.
  • Jawādī Āmulī, ʿAbd Allāh, Tafsīr-i tasnīm (vol. 27), research: Muḥammad Farāhānī, Qom, Isrāʾ, 1st ed., 1391 Sh.
  • Makārim Shīrāzī, Nāṣir, Tafsīr-i namūna, Tehran, Dār al-Kutub al-Islāmiyya, 32nd ed., 1374 Sh.
  • Mughniyya, Muḥammad Jawād, Al-Tafsīr al-kāshif, Qom, Dār al-Kitāb al-Islāmī, 1st ed., 1424 AH.
  • Qarāʾatī, Muḥsin, Tafsīr-i nūr, Tehran, Markaz-i Farhangī-yi Dars-hāyī az Qurʾān, 1388 Sh.
  • Saʿdī Shīrāzī, Muṣliḥ b. ʿAbd Allāh, Sharḥ-i Būstān, explanation: Muḥammad Khazāʾilī, Tehran, Jāvīdān, 1356 Sh.
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