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Draft:Verse 35 of Sura Muhammad

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Verse 35 of Sura Muhammad
Verse's Information
SuraSura Muhammad (Qur'an 47)
Verse35
Juz'26
Content Information
Place of
Revelation		Medina
TopicProhibition of laxity in war
Related VersesQur'an 8:61 • Qur'an 3:139


Qur'an 47:35 forbids Muslims from laxity and weakness in war with polytheists, as well as from proposing peace under conditions where they possess superiority and divine victory.[1] According to 'Allama Tabataba'i, the author of Tafsir al-Mizan, this verse, like Qur'an 3:139, promises victory to believers if they obey God and His Messenger.[2] In another exegesis, Sayyid 'Ali Khamene'i believes that this verse primarily forbids weakness and laxity in jihad; because such a situation will drive Muslims to request peace from a position of weakness and abasement. As a result, the verse indicates that requesting a peace stemming from weakness and laxity is invalid. He considers this meaning to be consistent with the phrase "wa antum al-a'lawn" (while you are the superior ones), which expresses the superiority of Muslims.[3]

Some see this verse in opposition to Qur'an 8:61 and have discussed which verse is the abrogator (nasikh) of the other.[4] However, Sayyid Muhammad Taqi al-Mudarrisi and Makarim Shirazi have rejected this view and believe that Qur'an 8:61 is about accepting peace in conditions of weakness, while Qur'an 47:35 is a prohibition of proposing peace by Muslims due to fear or weakness.[5]

The concluding phrase of Qur'an 47:35 has been interpreted as meaning God's preservation of the reward of Muslims' actions.[6] Sayyid Muhammad Taqi al-Mudarrisi (b. 1945-46) contrasts this promise with the threat (wa'id) of the voidance of actions (ihbat) of the disbelievers,[7] and Tafsir-i nimuna also considers it an allusion to God's accompaniment and the full bestowal of the believers' reward.[8] Some exegetes have also interpreted this phrase as meaning God not doing injustice to Muslims.[9] In this regard, Imam 'Ali (a) in the middle of the Battle of Siffin, while inviting his companions to steadfastness, recited a part of this verse.[10]

According to the belief of al-'Allama al-Hilli, a Shi'a jurist, if Muslims have superiority in war and the polytheists are in a position of weakness, they must not agree to the enemies' request for peace and the war must continue until they either become Muslims or pay jizya. He has cited Qur'an 47:35.[11] Some jurists believe that Muslims should not make peace with enemies for more than one year in conditions of superiority, citing the general implication of Qur'an 47:35,[12] but Sayyid 'Ali Khamene'i, in criticizing this view, has said that the verse does not forbid accepting the enemy's peace, but rather forbids Muslims from proposing peace.[13] Also, some jurists believe that if Muslims are able to overcome the enemy, a ceasefire is not permissible.[14]

Notes

  1. ↑ Ṭūsī, al-Tibyān, vol. 9, p. 308; Ṭabāṭabāʾī, al-Mīzān, 1352 Sh/1973-4, vol. 18, p. 248; Ṭabarsī, Majmaʿ al-bayān, 1367 Sh/1988-9, vol. 9, p. 162; Shubbar, Tafsīr Shubbar, 1425/2004-5, p. 510.
  2. ↑ Ṭabāṭabāʾī, al-Mīzān, 1352 Sh/1973-4, vol. 18, p. 249.
  3. ↑ Khāmanaʾī, Qarārdād-i tark-i mukhāṣima wa ātash-bas, 1418/1997-8, pp. 108-109; Shubbar, Tafsīr Shubbar, 1425/2004-5, p. 510.
  4. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh/1984-5, vol. 1, p. 279; Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, 1364 Sh/1985-6, vol. 16, p. 256.
  5. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419/1998-9, vol. 13, pp. 273-274; Makārim Shīrāzī, Tafsīr-i nimūna, 1386 Sh/2007-8, vol. 21, pp. 509-510.
  6. ↑ For example, see: Ṭabarsī, Majmaʿ al-bayān, 1367 Sh/1988-9, vol. 9, p. 162; Ṭūsī, al-Tibyān, vol. 9, p. 308.
  7. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419/1998-9, vol. 13, p. 274.
  8. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1386 Sh/2007-8, vol. 21, p. 509.
  9. ↑ Ṭūsī, al-Tibyān, vol. 9, p. 308.
  10. ↑ Sharīf al-Raḍī, Nahj al-balāgha, 1414/1993-4, sermon 67.
  11. ↑ Ḥillī, Tadhkirat al-fuqahāʾ, 1414/1993-4, vol. 9, p. 353.
  12. ↑ Ḥillī, Muntahā l-maṭlab, 1412/1991-2, vol. 15, p. 118.
  13. ↑ Khāmanaʾī, Qarārdād-i tark-i mukhāṣima wa ātash-bas, 1418/1997-8, p. 29.
  14. ↑ Najafī, Jawāhir al-kalām, 1362 Sh/1983-4, vol. 21, p. 312; Faḍl Allāh, Kitāb al-jihād, 1418/1997-8, p. 351; Rūḥānī, Fiqh al-Ṣādiq, 1392 Sh/2013-4, vol. 19, pp. 114-115.

References

  • Faḍl Allāh, Sayyid Muḥammad Ḥusayn. Kitāb al-jihād. Beirut, Dār al-Malāk li-l-Ṭibāʿa wa l-Nashr wa l-Tawzīʿ, 1418/1997-8.
  • Ḥillī, Ḥasan b. Yūsuf b. Muṭahhar al-ʿAllāma al-. Muntahā l-maṭlab fī taḥqīq al-madhhab. Mashhad, Majmaʿ al-Buḥūth al-Islāmiyya, 1412/1991-2.
  • Ḥillī, Ḥasan b. Yūsuf b. Muṭahhar al-ʿAllāma al-. Tadhkirat al-fuqahāʾ. Qum, Muʾassasat Āl al-Bayt (a), 1414/1993-4.
  • Khāmanaʾī, Sayyid ʿAlī. Qarārdād-i tark-i mukhāṣima wa ātash-bas. Qum, Muʾassasa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, 1418/1997-8.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1386 Sh/2007-8.
  • Mudarrisī, Sayyid Muḥammad Taqī. Min hudā l-Qurʾān. Tehran, Dār Muḥibbī l-Ḥusayn, 1419/1998-9.
  • Najafī, Muḥammad Ḥasan. Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām. Edited by ʿAbbās Qūchānī and ʿAlī Ākhūndī. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1362 Sh/1983-4.
  • Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī. Qum, Dār al-Kitāb, 1363 Sh/1984-5.
  • Qurṭubī, Muḥammad b. Aḥmad al-. Al-Jāmiʿ li-aḥkām al-Qurʾān. Tehran, Nāṣir Khusraw, 1364 Sh/1985-6.
  • Rūḥānī, Sayyid Muḥammad Ṣādiq. Fiqh al-Ṣādiq. Qum, Āyīn-i Dānish, 1392 Sh/2013-4.
  • Sharīf al-Raḍī, Muḥammad b. Ḥusayn al-. Nahj al-balāgha (li-l-Ṣubḥī Ṣāliḥ). Qum, Nashr-i Hijrat, 1414/1993-4.
  • Shubbar, ʿAbd Allāh. Tafsīr Shubbar. Qum, Dār al-Hijra, 1425/2004-5.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1352 Sh/1973-4.
  • Ṭabarsī, Faḍl b. Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Beirut, Dār al-Maʿrifa, 1367 Sh/1988-9.
  • Ṭūsī, Muḥammad b. Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
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