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Draft:Verse 18 of Sura Fatir

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Verse 18 of Sura Fatir refers, on the one hand, to God’s justice, emphasizing that reward and punishment pertain solely to the individual who performs the deed, and on the other hand, to the Day of Judgment and the severity of recompense for actions.[1] The verse also speaks about the warning of Prophet Muhammad (s) to those who fear God, establish prayer, and engage in self-purification.[2] Shaykh al-Tusi and al-Tabrisi, among Shiʿa exegetes, hold that God points in this verse to wisdom and justice.[3] Allama Tabatabaʾi also maintains that after mentioning the characteristics of those receptive to warning, God refers to tazkiya to show that monotheism and warning lead to the purification of the individual and the removal of moral vices.[4]

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According to Makarem Shirazi, following the preceding verse in which God states that if He wills, He can remove people and bring another nation, the question arises whether believers are also punished along with sinners. God answers in verse 18 of Sura Fatir that no soul bears the burden of another.[5] In a report, Prophet Muhammad (s) warned that each individual will face the punishment of his own crime and no one will be punished in place of another.[6]

Verse 18 of Sura Fatir states that the warning of the Prophet (s) is effective only for those who fear God and establish prayer: «إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَأَقَامُوا الصَّلَاةَ». Some Shiʿa exegetes have said that by “bi’l-ghayb” are meant those who fear God while He is unseen and absent from perception.[7] Others have interpreted it as fearing God in secret and privately,[8] and al-Tabrisi also points to this meaning.[9] Some have understood it as fear of the punishment of the Hereafter and its conditions.[10] Muhammad Jawad Mughniyya in al-Tafsir al-Kashif also considers it to refer to those who fear God and hope for the reward of the Hereafter.[11]

Some Shiʿa exegetes have interpreted “tazkiya” in verse 18 of Sura Fatir as purification of the soul from sin and its refinement.[12] Muqatil b. Sulayman stated that it refers to one who makes peace, thus making peace for his own soul,[13] and al-Tabrisi also mentions this view.[14] Others have considered tazkiya to mean obedience to God and fulfilling obligations such as Zakat.[15] Shaykh al-Tusi also views these acts as causing purification of the soul due to the reward and personal benefit they entail.[16] Some exegetes have considered tazkiya to be a combination of both interpretations.[17]

Notes

  1. ↑ Makarim Shirazi, Tafsir-e Nemuneh, 1371–1374 Sh., vol. 18, pp. 224–225.
  2. ↑ Makarim Shirazi, Tafsir-e Nemuneh, 1371–1374 Sh., vol. 18, pp. 224–225.
  3. ↑ al-Tusi, al-Tibyan, Dar Ihyaʾ al-Turath al-ʿArabi, vol. 8, p. 422; al-Tabrisi, Majmaʿ al-Bayan, 1408 AH, vol. 8, p. 633.
  4. ↑ Tabatabaʾi, al-Mizan, 1350–1353 AH, vol. 17, p. 36.
  5. ↑ Makarim Shirazi, Tafsir-e Nemuneh, 1371–1374 Sh., vol. 18, p. 224.
  6. ↑ al-Suyuti, Tafsir al-Durr al-Manthur, 1414 AH, vol. 7, p. 16.
  7. ↑ Tabatabaʾi, al-Mizan, 1350–1353 AH, vol. 17, p. 36; Sadeqi Tehrani, al-Furqan, 1406–1410 AH, vol. 24, p. 324; Ibn Sulayman, Tafsir Muqatil b. Sulayman, 1423 AH, vol. 3, p. 555; Modarresi, Min Huda al-Qurʾan, 1419 AH, vol. 11, p. 43.
  8. ↑ al-Tusi, al-Tibyan, Dar Ihyaʾ al-Turath al-ʿArabi, vol. 8, p. 422; Abu al-Futuh Razi, Rawd al-Jinan, 1366–1378 Sh., vol. 16, p. 102; Makarim Shirazi, Tafsir-e Nemuneh, 1371–1374 Sh., vol. 18, p. 226; Shubar, Tafsir al-Qurʾan al-Karim, Muʾassasat Dar al-Hijra, p. 413.
  9. ↑ al-Tabrisi, Majmaʿ al-Bayan, 1408 AH, vol. 8, p. 633.
  10. ↑ al-Tabrisi, Majmaʿ al-Bayan, 1408 AH, vol. 8, p. 633; Sharif Lahiji, Tafsir Sharif Lahiji, 1373 Sh., vol. 3, p. 715; Shubar, Tafsir al-Qurʾan al-Karim, Muʾassasat Dar al-Hijra, p. 413.
  11. ↑ Mughniyya, al-Tafsir al-Kashif, 1424 AH, vol. 6, p. 285.
  12. ↑ Abu al-Futuh Razi, Rawd al-Jinan, 1366–1378 Sh.; Shubar, Tafsir al-Qurʾan al-Karim, Muʾassasat Dar al-Hijra, p. 413; Fayd Kashani, Tafsir al-Safi, 1416 AH, vol. 4, p. 236; Sharif Lahiji, Tafsir Sharif Lahiji, 1373 Sh., vol. 3, p. 715; Tabatabaʾi, al-Mizan, 1350–1353 AH, vol. 17, p. 36.
  13. ↑ Ibn Sulayman, Tafsir Muqatil b. Sulayman, 1423 AH, vol. 3, p. 555.
  14. ↑ al-Tabrisi, Majmaʿ al-Bayan, 1408 AH, vol. 8, p. 633.
  15. ↑ al-Tusi, al-Tibyan, Dar Ihyaʾ al-Turath al-ʿArabi, vol. 8, p. 423; al-Tabrisi, Majmaʿ al-Bayan, 1408 AH, vol. 8, p. 633.
  16. ↑ al-Tabrisi, Majmaʿ al-Bayan, 1408 AH, vol. 8, p. 633.
  17. ↑ Tayyib, Atyab al-Bayan, 1369–1378 Sh., vol. 11, pp. 19–20.

References

  • Ibn Sulayman, Muqatil. Tafsir Muqatil b. Sulayman. Ed. ʿAbd al-Latif Maḥmud Shaḥata. Beirut, Dar Ihyaʾ al-Turath al-ʿArabi, 1423 AH.
  • Abu al-Futuh Razi, Husayn b. ʿAli. Rawd al-Jinan. Comp. Muhammad Mahdi Naseh and Muhammad Jaʿfar Yahaghi. Mashhad, Astan Quds Razavi, 1366–1378 Sh.
  • Suyuti, ʿAbd al-Rahman b. Abi Bakr. Tafsir al-Durr al-Manthur. Beirut, Dar al-Fikr, 1414 AH.
  • Shubar, Sayyid ʿAbd Allah. Tafsir al-Qurʾan al-Karim. Qom, Muʾassasat Dar al-Hijra, n.d.
  • Sharif Lahiji. Tafsir Sharif Lahiji. Comp. Jalal al-Din Muhaddith. Tehran, Daftar Nashr-e Dad, 1373 Sh.
  • Tabrisi, Fadl b. Hasan. Majmaʿ al-Bayan fi Tafsir al-Qurʾan. Ed. Hashim Rasuli et al. Beirut, Dar al-Maʿrifa, 1408 AH.
  • Tusi, Muhammad b. Hasan. al-Tibyan. Comp. Ahmad Habib ʿAmili. Beirut, Dar Ihyaʾ al-Turath al-ʿArabi, n.d.
  • Sadeqi Tehrani, Muhammad. al-Furqan. Qom, Farhang-e Eslami, 1406–1410 AH.
  • Tabatabaʾi, Muhammad Husayn. al-Mizan. Beirut, Muʾassasat al-Aʿlami li’l-Matbuʿat, 1350–1353 AH.
  • Tayyib, ʿAbd al-Husayn. Atyab al-Bayan fi Tafsir al-Qurʾan. Tehran, Islam, 1369–1378 Sh.
  • Fayd Kashani, Muhammad Muhsin. Tafsir al-Safi. Ed. Sayyid Muhsin Husayni Amini. Tehran, Dar al-Kutub al-Islamiyya, 1416 AH.
  • Mughniyya, Muhammad Jawad. al-Tafsir al-Kashif. Qom, Dar al-Kitab al-Islami, 1424 AH.
  • Modarresi, Sayyid Muhammad Taqi. Min Huda al-Qurʾan. Tehran, Dar Muhibbi al-Husayn (a), 1419 AH.
  • Makarim Shirazi, Naser. Tafsir-e Nemuneh. Tehran, Dar al-Kutub al-Islamiyya, 1371–1374 Sh.

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