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Draft:Verse 164 of Sura al-An'am

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Verse 164 of Sura al-An'am
Verse's Information
SuraSura al-An'am (Qur'an 6)
Verse164
Juz'8
Content Information
Place of
Revelation		Mecca
TopicTawhid, Retribution and Reward of Deeds
Related VersesQur'an 74:38, Qur'an 39:64, Qur'an 35:18, Qur'an 17:15, Qur'an 39:7, Qur'an 53:38


Qur'an 6:164 follows the critique of the logic of the polytheists and provides an argument for Tawhid[1] and the negation of shirk.[2] The Prophet (s), in response to the polytheists' invitation to shirk, says: "Should I seek a lord other than Allah, while He is the Lord of all things?"[3] 'Allama Tabataba'i has explained the argument for Tawhid in this verse from two aspects:

  1. Beginning of Creation: Since God is the Lord of everything, no being can have a lord other than Him.[4]
  2. Hereafter and Individual Responsibility: Every individual is responsible only for their own deeds on the Day of Judgment, and on that day when only God is the Owner, worshipping other than Him is meaningless.[5]

Qur'an 6:164 states that every person is responsible for their own actions and no one bears the burden of another's sin.[6] This principle refers to Divine Justice[7] and the Rule of Wizr (individual responsibility),[8] as explicitly stated in the Qur'an (Qur'an 53:38-39), and it was also present in the Scrolls (Suhuf) of Abraham (a) and Moses (a).[9] In other words, every individual will receive only the retribution or reward for their own deeds in the Hereafter.[10]

In response to the doubt that the expression "no soul earns [evil] but against itself" contradicts Qur'an 16:25, which says misleading leaders also carry part of the burden of their followers' sins on the Day of Judgment, or narrations about "Good Sunna" and "Evil Sunna" stating that anyone who establishes a good or bad tradition shares in the reward or sin of those who act upon it,[11] it is said that Qur'an 6:164 states that no one's sin is transferred to another without cause or connection. However, if someone is the cause of a good or bad action, they will be a partner in its results.[12] Therefore, in Qur'an 16:25, misleading leaders carry the sin of misguiding because they are the cause of others' deviation.[13]

Qur'an 6:164, which says "no soul earns [evil] but against itself," has raised a question about the benefit of good deeds for the deceased.[14] In response, it has been said that performing good deeds for others is usually a sign of the person's own good character, and an individual who has obeyed God can gift their reward to another.[15] Also, from the perspective of reason[16] and hadiths,[17] there is no obstacle for a non-benefactor to share in the reward of a benefactor's deed. Abdullah Javadi Amoli also emphasized that this verse does not oppose gifting rewards to the deceased, as the message of the verses is that no one carries another's burden of sin, but good deeds can be effective.[18]

Notes

  1. ↑ Makarem Shirazi, Tafsir-i Nemuneh, 1371 Sh, vol. 6, p. 64.
  2. ↑ Tabrisi, Majma' al-Bayan, 1372 Sh, vol. 4, p. 606; Maybudi, Kashf al-Asrar, 1371 Sh, vol. 3, p. 541.
  3. ↑ Javadi Amoli, Tasnim, 1393 Sh, vol. 27, pp. 647-648.
  4. ↑ Tabataba'i, al-Mizan, 1390 AH, vol. 7, p. 395.
  5. ↑ Tabataba'i, al-Mizan, 1390 AH, vol. 7, p. 395.
  6. ↑ Mughniyya, al-Tafsir al-Kashif, 1424 AH, vol. 3, p. 293; Tabataba'i, al-Mizan, 1390 AH, vol. 7, p. 396.
  7. ↑ Qara'ati, Tafsir-i Nur, 1388 Sh, vol. 2, p. 597.
  8. ↑ Muhaqqiq Damad, Qawa'id-i Fiqh, 1406 AH, vol. 4, p. 160.
  9. ↑ Qara'ati, Tafsir-i Nur, 1388 Sh, vol. 2, p. 597.
  10. ↑ Javadi Amoli, Tasnim, 1393 Sh, vol. 27, p. 651.
  11. ↑ Makarem Shirazi, Tafsir-i Nemuneh, 1371 Sh, vol. 6, p. 65.
  12. ↑ Makarem Shirazi, Tafsir-i Nemuneh, 1371 Sh, vol. 6, p. 65.
  13. ↑ Qara'ati, Tafsir-i Nur, 1388 Sh, vol. 2, p. 597.
  14. ↑ Makarem Shirazi, Tafsir-i Nemuneh, 1371 Sh, vol. 6, p. 66.
  15. ↑ Makarem Shirazi, Tafsir-i Nemuneh, 1371 Sh, vol. 6, p. 66.
  16. ↑ Mughniyya, al-Tafsir al-Kashif, 1424 AH, vol. 3, p. 294.
  17. ↑ Mughniyya, al-Tafsir al-Kashif, 1424 AH, vol. 3, p. 294.
  18. ↑ Javadi Amoli, Tasnim, 1393 Sh, vol. 27, p. 654.

References

  • Baydawi, 'Abd Allah b. 'Umar, Anwar al-Tanzil wa Asrar al-Ta'wil, Beirut, Dar Ihya' al-Turath al-'Arabi, 1418 AH.
  • Javadi Amoli, 'Abd Allah, Tasnim, Qom, Isra', 1393 Sh.
  • Tabataba'i, Sayyid Muhammad Husayn, al-Mizan fi Tafsir al-Qur'an, Beirut, Mu'assisat al-A'lami lil-Matbu'at, 1390 AH.
  • Tabrisi, Fadl b. Hasan, Majma' al-Bayan fi Tafsir al-Qur'an, Tehran, Nasir Khusraw, 1372 Sh.
  • Qara'ati, Muhsin, Tafsir-i Nur, Tehran, Markaz-i Farhangi-yi Dars-hayi az Qur'an, 1388 Sh.
  • Qurashi Bunabi, 'Ali Akbar, Tafsir-i Ahsan al-Hadith, Tehran, Bunyad-i Bi'that, 1375 Sh.
  • Muhaqqiq Damad, Sayyid Mustafa, Qawa'id-i Fiqh, Tehran, Markaz-i Nashr-i 'Ulum-i Islami, 1406 AH.
  • Mughniyya, Muhammad Jawad, al-Tafsir al-Kashif, Qom, Dar al-Kitab al-Islami, 1424 AH.
  • Makarem Shirazi, Naser, Tafsir-i Nemuneh, Tehran, Dar al-Kutub al-Islamiyya, 1371 Sh.
  • Maybudi, Ahmad b. Muhammad, Kashf al-Asrar wa 'Uddat al-Abrar, Tehran, Amirkabir, 1371 Sh.
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