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Draft:Verse 26 of Sura al-Isra

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Verse 26 of Sura al-Isra
Verse's Information
Suraal-Isra (Qur'an 17)
Verse26
Juz'15
TopicFulfilling the rights of relatives, the poor, and wayfarers while observing moderation


Qur'an 17:26 (Verse 26 of Sura al-Isra) is a command to fulfill the rights of relatives, the poor, and wayfarers while observing moderation in giving. According to Nasir Makarim Shirazi, the prohibition of Tabdhir (squandering) in this verse, following the command to fulfill the rights of relatives and the needy, is because a person might, under the influence of familial affection, spend on them more than they deserve; since squandering is condemned everywhere, and observing moderation is emphasized.

According to Shi'a narrations, this verse is addressed to the Prophet (s). After the revelation of the verse, he gifted Fadak to Fatima (a) and her children. This verse, along with the story of gifting Fadak to Fatima (a), was used by Imam al-Rida (a) in a debate to prove the status of the Progeny of the Prophet (s).

Tabdhir is considered among the major sins and Haram (forbidden) acts, which causes the person to become Mahjur (interdicted/prohibited from disposing of property).

Meaning of the Verse

Verse 26 of Sura al-Isra is God's command to the Prophet (s) regarding the fulfillment of the rights of relatives, the poor, and wayfarers.[1] This verse warns against and forbids extravagant[2] and irrational[3] giving, in line with the reminder to observe moderation.[4] It prohibits squandering.[5]

Dhu l-Qurba: Relatives of the Prophet (s)

Hadiths transmitted from the Infallibles (a) have interpreted "Dhu l-Qurba" (possessor of kinship) as the relatives of the Prophet (s). According to a narration, Imam al-Rida (a), while debating with other scholars in the court of al-Maʾmun al-ʿAbbasi, used this verse as an argument for the chosen status of the Imams (a) over others. He then stated in the explanation of the verse that after it's revelation, the Prophet (s) called Fatima (a) and gifted Fadak to her and her children.[6]

According to some other narrations, the entire verse concerns the granting of Fadak to Fatima (a), and the poor and wayfarers mentioned in the verse refer to the children of Fatima (a).[7] According to Mohsin Qara'ati, some narrations consider the verse to be related to Khums. Also, according to some other narrations, the verse concerns the announcement of the successorship of Imam Ali (a) by the Prophet (s). Based on this, "Tabdhir" refers to Ghuluww (exaggeration).[8]

According to Mashhadi in Kanz al-daqaʾiq, according to some Sunni exegeses, since the preceding verses refer to the rights of parents, this verse came to remind of the importance of fulfilling the rights of other relatives.[9]

Do Not Squander!

Main article: Tabdhir

Regarding Tabdhir (squandering), points have been considered by researchers, some of which are as follows:

  • Difference from Israf: Tabdhir is defined as Israf accompanied by wasting property,[10] using property in a place other than its entitlement,[11] or in wrongful and non-religious expenditures.[12]
  • Reason for the prohibition of Tabdhir in the verse: According to Makarim Shirazi, the prohibition of Tabdhir in this verse, following the command to fulfill the rights of relatives and the needy, is because a person might, under the influence of familial affection, spend on them more than they deserve; since Tabdhir is condemned everywhere, and observing moderation in giving is emphasized. The comparison of squanderers (Mubadhdhirin) to Satans and calling them brother of Satans in the following verse is also considered a further emphasis on the prohibition of Tabdhir.[13]
  • Religious ruling of Tabdhir: The prohibition of Tabdhir is considered among the Essentials of Religion and a matter of Consensus among jurists.[14] Tabdhir is considered one of the Major Sins,[15] which causes the squanderer to become Mahjur (interdicted from disposing of their own property). According to the opinion of jurists, those who suffer from the vice of Tabdhir are considered religiously Safih (foolish) and are prohibited from disposing of their property by the ruling of the religious ruler.[16]

Notes

  1. ↑ Ṭūsī, al-Tibyān, vol. 6, p. 468.
  2. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372Sh, vol. 6, p. 633.
  3. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371Sh, vol. 12, p. 86.
  4. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371Sh, vol. 12, p. 86.
  5. ↑ Makārim Shīrāzī, Tarjuma-yi Qurʾān, 1373Sh, p. 284.
  6. ↑ Shaykh Ṣadūq, ʿUyūn akhbār al-Riḍā, 1378AH, vol. 1, p. 231; Ṭūsī, al-Tibyān, vol. 6, p. 469.
  7. ↑ Barāzish, Tafsīr-i Ahl-i Bayt (a), 1394Sh, vol. 8, p. 142.
  8. ↑ Qarāʾatī, Tafsīr-i nūr, 1388Sh, vol. 5, p. 44.
  9. ↑ Mashhadī, Tafsīr Kanz al-daqāʾiq, 1368Sh, vol. 7, p. 388.
  10. ↑ Rāzī, al-Tafsīr al-kabīr, 1420AH, vol. 20, p. 193.
  11. ↑ Ḥaqqī Bursawī, Rūḥ al-bayān, 1405AH, vol. 15, p. 151.
  12. ↑ Ṭayyib, Aṭyab al-bayān, 1378Sh, vol. 8, p. 241; vol. 9, p. 654.
  13. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371Sh, vol. 12, p. 88.
  14. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392Sh, p. 70.
  15. ↑ Najafī, Jawāhir al-kalām, 1362Sh, vol. 13, p. 310.
  16. ↑ Najafī, Jawāhir al-kalām, 1362Sh, vol. 26, p. 52.

References

  • Barāzish, ʿAlī Riḍā. Tafsīr-i Ahl-i Bayt (a). Tehran, Muʾassisa-yi Intishārāt-i Amīrkabīr, 1394Sh/2015-16.
  • Ḥaqqī Bursawī, Ismāʿīl. Tafsīr rūḥ al-bayān. Beirut, Dār al-Fikr, 1405/1985.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1371Sh/1992-93.
  • Makārim Shīrāzī, Nāṣir. Tarjuma-yi Qurʾān. Qom, Daftar-i Muṭālaʿāt-i Tārīkh va Maʿārif-i Islāmī, 1373Sh/1994-95.
  • Mashhadī, Muḥammad. Tafsīr Kanz al-daqāʾiq wa baḥr al-gharāʾib. Tehran, Wizārat-i Farhang va Irshād-i Islāmī, 1368Sh/1989-90.
  • Mishkīnī, ʿAlī. Muṣṭalaḥāt al-fiqh. Qom, Dār al-Ḥadīth, 1392Sh/2013-14.
  • Najafī, Muḥammad Ḥasan. Jawāhir al-kalām fī sharḥ sharāʾiʿ al-islām. Edited by Ibrāhīm Sulṭānī Nasab. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1362Sh/1983-84.
  • Qarāʾatī, Muḥsin. Tafsīr-i nūr. Tehran, Markaz-i Farhangī-yi Dars-hāyī az Qurʾān, 1388Sh/2009-10.
  • Rāzī, Muḥammad b. ʿUmar al-. Al-Tafsīr al-kabīr. Lebanon, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420/1999.
  • Shaykh Ṣadūq, Muḥammad b. ʿAlī. ʿUyūn akhbār al-Riḍā ʿalayh al-salām. Tehran, Nashr-i Jahān, 1378/1958-59.
  • Ṭabarī, Muḥammad b. Jarīr al-. Jāmiʿ al-bayān fī tafsīr al-Qurʾān. Beirut, Dār al-Maʿrifa, 1412/1991-92.
  • Ṭabrisī, Faḍl b. Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Iran, Nāṣir Khusraw, 1372Sh/1993-94.
  • Ṭayyib, ʿAbd al-Ḥusayn. Aṭyab al-bayān fī tafsīr al-Qurʾān. Tehran, Intishārāt-i Islām, 1378Sh/1999-2000.
  • Ṭūsī, Muḥammad b. Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
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