Jump to content

Draft:Verse 25 of Sura al-Hadid

Add links
From wikishia
Verse 25 of Sura al-Hadid
Verse's Information
AboutPhilosophy of the Bi'tha of Prophets


Verse 25 of Sura al-Ḥadīd (Arabic: آیه ۲۵ سوره حدید) explains the main philosophy behind the Bi'tha (mission) of Prophets. According to this verse, God sent prophets with miracles, Heavenly Books, and the Mizan (Balance) so that people would rise to uphold justice.

In exegeses, "Mizan" has been interpreted as tools for weighing human deeds, and in some Shi'a narrations, it is interpreted as the Infallible Imams of the Shi'a.

[Image of Scales of Justice]


This verse was revealed in reaction to the Muslims' laziness in Infaq (spending) for Jihad and emphasizes human responsibility in realizing justice. Regarding the scope of this justice, exegetes hold different views: some consider it limited to Social Justice, while others believe it includes Individual Justice as well.

Establishing Justice: The Main Goal of the Mission

Verse 25 of Sura al-Hadid enumerates the establishment of equity (qisṭ) and justice in society with the participation of people as the main goal of the Bi'tha of Prophets,[1] and introduces the tools for realizing this goal.[2] God also introduces Himself as powerful and self-sufficient to show that He does not need the help of people to achieve His goals.[3]

Template:Verse

Occasion of Revelation

In al-Mizan, it is stated that the preceding verses refer to the hardness of heart of Muslims due to laziness in performing religious duties, especially Infaq in the path of Jihad; therefore, this verse was revealed to explain the main goal of the Tashri' (legislation) of religion and the Bi'tha of prophets.[4] However, in Tafsir-i nimuna, the reason for the revelation of the verse is stated as follows: since the previous verses spoke about racing towards Divine Mercy, forgiveness, and Paradise, this verse clarifies how to traverse this path.[5]

Testing People: Another Goal of the Mission

Verse 25 of Sura al-Hadid also counts the identification of the true followers of God and the Prophets as one of the goals of the prophets' mission.[6] According to Muhammad Jawad Mughniyya, God tests people by sending prophets and tools such as iron—which has both benefits and harms—to make it clear who supports them, even in the apparent absence of the prophets and solely by understanding their message.[7] Allama Tabataba'i also links success in this Divine Trial to the manner of people's presence in the field of Jihad.[8]

Tools of Prophets for Guidance

"Bayyināt" means clear signs and proofs, such as miracles, which prophets brought for the guidance of mankind. Citing this word, Sayyid Muhammad Taqi al-Modarresi in Min huda l-Qur'an considers the method of prophets to be based on persuasion and raising awareness.[9] Sayyid Muhammad Husayn Fadlallah also believes that God sent prophets with miracles so that people would accept the religion with knowledge and without imitation.[10]

Most exegetes consider "the Book" (al-Kitāb) to refer to all Heavenly Books, which share a single truth and spirit.[11] regarding "the Balance" (al-Mīzān), there are various views: some consider it a symbol of justice in daily transactions,[12] and others consider it to include any tool for recognizing the truth, such as Intellect, Revelation, and experience.[13] In some Shi'a narrations, Mizan has been interpreted as the Infallible Imam.[14]

Social or Individual Justice?

Exegetes have two views regarding the scope of justice in this verse. Some consider it to include both individual and social spheres,[15] while others, citing the context of the verse, restrict it to social justice.[16] In this view, the emphasis is on the voluntary implementation of justice by the people, not its imposition through force.[17] According to Sayyid Ali Khamenei, the Leader of the Islamic Republic of Iran, the complete realization of this justice will only be possible under the Government of Imam al-Mahdi (a).[18]

It is stated in Tafsir-i nimuna that the verse's reference to the philosophy of the creation of iron

[Image of Iron ore] 

indicates that establishing justice requires material tools in addition to moral training, as human societies are always under threat from oppressors.[19]

Notes

  1. ↑ Khomeinī, Ṣaḥīfa-yi Imām, vol. 11, p. 386; vol. 15, p. 213; Ṭabāṭabāʾī, al-Mīzān, vol. 19, pp. 170–171; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 23, p. 371.
  2. ↑ See: Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 171; Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 20, p. 232.
  3. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 172; Hāshimī Rafsanjānī, Tafsīr-i rāhnamā, vol. 18, p. 394.
  4. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, pp. 170–171.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 23, p. 371.
  6. ↑ Hāshimī Rafsanjānī, Tafsīr-i rāhnamā, vol. 18, p. 394.
  7. ↑ Mughniyya, al-Kāshif, vol. 7, pp. 256–257.
  8. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 172.
  9. ↑ Mudarrisī, Min hudā l-Qurʾān, vol. 15, p. 99.
  10. ↑ Faḍl Allāh, Tafsīr min waḥy al-Qurʾān, vol. 18, p. 191.
  11. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 171; Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 20, p. 232.
  12. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 9, p. 363.
  13. ↑ Mughniyya, al-Kāshif, vol. 7, p. 256; Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 171; Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 20, p. 232.
  14. ↑ Majlisī, Biḥār al-anwār, vol. 90, p. 114.
  15. ↑ Faḍl Allāh, Tafsīr min waḥy al-Qurʾān, vol. 18, p. 192; Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, vol. 20, p. 232.
  16. ↑ Khomeinī, Ṣaḥīfa-yi Imām, vol. 11, p. 386; vol. 15, p. 213; Qāsim-pūr Rāwandī, "Barrasī-yi ārā-yi mufassirān...", p. 5.
  17. ↑ Hāshimī Rafsanjānī, Tafsīr-i rāhnamā, vol. 18, p. 393; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 23, p. 372.
  18. ↑ Khāminiʾī, Mā muntaẓirīm, p. 53.
  19. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 23, p. 372.

References

  • Faḍl Allāh, Sayyid Muḥammad Ḥusayn. Tafsīr min waḥy al-Qurʾān. Beirut, Dār al-Malāk, 1439 AH.
  • Hāshimī Rafsanjānī, Akbar. Tafsīr-i rāhnamā. Qom, Būstān-i Kitāb, 1386 Sh.
  • Khāminiʾī, Sayyid ʿAlī. Mā muntaẓirīm. Qom, Bunyād-i Farhangī-yi Ḥaḍrat-i Mahdī Mawʿūd, 1396 Sh.
  • Khomeinī, Sayyid Rūḥ Allāh. Ṣaḥīfa-yi Imām. Tehran, Muʾassisa-yi Tanẓīm wa Nashr-i Āthār-i Imām Khomeinī, 1378 Sh.
  • Majlisī, Muḥammad Bāqir... al-. Biḥār al-anwār. Beirut, Muʾassisat al-Wafāʾ, 1403 AH.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Mudarrisī, Sayyid Muḥammad Taqī. Min hudā l-Qurʾān. Tehran, Dār Muḥibbī al-Ḥusayn (a), 1419 AH.
  • Mughniyya, Muḥammad Jawād. al-Kāshif fī tafsīr al-Qurʾān. Qom, Dār al-Kitāb al-Islāmī, 1424 AH.
  • Qāsim-pūr Rāwandī, Muḥsin; Mahdawī Rād, Muḥammad ʿAlī; Maḥmūdpūr Qamṣar, Shīmā. "Barrasī-yi ārā-yi mufassirān dar-bāra-yi mafhūm wa gustara-yi ʿidālat-i ijtimāʿī bā taʾkīd bar āya-yi 25 sūra-yi Ḥadīd". In Faṣlnāma-yi Pzhūhish-nāma-yi Maʿārif-i Qurʾānī, no. 48, 1401 Sh.
  • Riḍāʾī Iṣfahānī, Muḥammad ʿAlī. Tafsīr-i Qurʾān-i Mihr. Qom, Pzhūhish-hā-yi Tafsīr wa ʿUlūm-i Qurʾān, 1387 Sh.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsīr al-Qurʾān. Beirut, Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1393 AH.
  • Ṭabrisī, Faḍl b. Ḥasan... al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Beirut, Dār al-Maʿrifa, 1408 AH.
Retrieved from "https://en.wikishia.net/w/index.php?title=Draft:Verse_25_of_Sura_al-Hadid&oldid=199224"