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Draft:Verse 7 of Sura al-Sharh

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Verse 7 of Sura al-Sharh
Verse's Information
SuraSura al-Sharh (Qur'an 94)
Verse7
Juz'30
Page596
Content Information
Place of
Revelation		Mecca
TopicStriving for a harder task after finishing a hard task
Related VersesQur'an 94:1 ● Qur'an 94:6 ● Qur'an 94:8


Qur'an 94:7 exhorts Prophet Muhammad (s) to "strive hard [for worship]" upon completion of his duties. According to the subsequent verse of this sura, this exertion must be accompanied by a fervent turning toward God.

Exegetes offer various interpretations regarding the specific duties to be completed and the subsequent tasks recommended in Qur'an 94:7. Examples include engaging in supplication after finishing the obligatory prayer, or striving in recommended acts after fulfilling obligatory duties. These interpretations are generally regarded as specific instances illustrating the verse's broader meaning.

In certain Shi'a exegeses, based on specific narrations, Qur'an 94:7 is interpreted as a divine command to Prophet Muhammad (s) to appoint Imam 'Ali (a) to the Caliphate during the Event of Ghadir. Some Shi'a scholars argue that this interpretation necessitates reading the phrase "fanṣab" with a *kasra* on the *ṣād* (*fanṣib*), meaning "appoint." This reading has drawn criticism from some Sunni exegetes. In response, it is argued that even relying on the renowned recitation with a *fatḥa* on the *ṣād*, the command to appoint Imam 'Ali (a) to Wilaya at Ghadir remains a valid application of the verse's general meaning; the Prophet's (s) effort to proclaim the Wilaya of Imam 'Ali (a) constituted a significant endeavor undertaken after the arduous task of delivering the Messengership (*Risāla*).

So when you have finished, strive hard!

Exegetes interpret Qur'an 94:7 as an instruction to Prophet Muhammad (s) to undertake a more rigorous task upon the completion of another.[1] 'Allama Tabataba'i, a prominent Shi'a exegete, identifies the Prophet (s) as the primary addressee of this verse.[2] Shaykh al-Tusi concurs that the Prophet (s) is the addressee, but extends the verse's applicability to include all responsible individuals (*Mukallaf*) of his Umma.[3]

According to Tabataba'i, the semantic context of this verse is established by the preceding verses of Sura al-Sharh, which discuss the heavy burden of Messengership and God's favor upon the Prophet in bearing it.[4] These favors include the expansion of his breast (Qur'an 94:1), the lightening of his burden (Qur'an 94:2), and the exaltation of his fame (Qur'an 94:4), all of which serve as instances of "ease after hardship" (Qur'an 94:5-6).[5]

Finishing What? Striving for What?

According to Nasir Makarim Shirazi, a contemporary Shi'a exegete, scholars have proposed various interpretations regarding the nature of the completed task and the subsequent endeavor mentioned in Qur'an 94:7,[6] including:

Narrations from the Ahl al-Bayt (a) also provide specific instances; for example, Shaykh al-Tabrisi (5th/11th–6th/12th century) narrates from al-Sadiqayn (a): "When you finish the obligatory prayer, rise and stand for supplication."[14]

Some exegetes view these interpretations as illustrative examples rather than exhaustive definitions of the verse's broad meaning,[15] while others critique certain interpretations as weak.[16] In Makarim Shirazi's view, the verse encompasses a broad concept: completing any significant task and immediately engaging in another.[17] Muhammad Taqi al-Mudarrisi interprets the verse as an injunction to undertake a more difficult task upon completing a difficult one,[18] noting that the subsequent verse (Qur'an 94:8) requires this effort to be accompanied by a longing for God.[19] Mudarrisi posits that this eagerness implies a spiritual attraction to God that compels the believer to seek proximity through arduous endeavor.[20] Tabataba'i asserts that the result of such exertion is God's favor and the granting of ease after hardship.[21]

Makarim Shirazi concludes that because the specific tasks are unspecified, the verse articulates a general principle for human success and perfection: idleness breeds fatigue, laziness, and often corruption.[22]

A Command to Appoint Imam Ali (a) to Caliphate in Ghadir

Certain Shi'a exegeses, citing specific narrations, interpret Qur'an 94:7 as a divine command to Prophet Muhammad (s) to appoint Imam 'Ali (a) to the Caliphate during the Event of Ghadir.[23] Examples of such narrations include:

  • Imam al-Sadiq (a): "When you finish the Farewell Hajj, appoint the Commander of the Faithful (a)."[24]
  • Imam al-Sadiq (a) from Imam al-Baqir (a): "When you finish performing the obligatory acts, appoint 'Ali (a)."[25]
  • Imam al-Sadiq (a): "When you finish completing the Sharia, appoint 'Ali (a) as a leader for Muslims."[26]
  • Imam al-Sadiq (a): "When you finish your Prophethood, appoint 'Ali (a)."[27]
  • Imam al-Baqir (a): "When you find relief from Prophethood, appoint 'Ali (a) for after yourself."[28]
  • Imam al-Sadiq (a): "When you find relief from Prophethood, appoint 'Ali (a) as your successor (*Waṣī*)."[29]

Ideological Challenge over Recitation of a Phrase: Fansab or Fansib

Some Shi'a exegetes argue that interpreting Qur'an 94:7 as a command to appoint Imam 'Ali (a) necessitates reading the phrase "fanṣab" with a *kasra* on the *ṣād* (*fanṣib*), meaning "appoint."[30] A narration from Imam al-Baqir (a) in Shi'a sources emphasizes this reading.[31] Some Sunni sources also note that this reading is attributed to the Shi'a.[32]

Jar Allah al-Zamakhshari (d. 538/1144), a Mu'tazili Sunni exegete, rejected this reading as an innovation by the "Rafida."[33] He argued that permitting such a reading could allow Nasibis to interpret it as a command to harbor enmity (*naṣb*) toward Imam 'Ali (a).[34] Nasir Makarim Shirazi condemned al-Zamakhshari's remarks as offensive and indicative of religious prejudice,[35] noting the disrespect shown toward a figure Sunnis revere as the fourth Caliph.[36]

Other Sunni exegetes have sought to discredit this reading. Ibn al-'Arabi (d. 543/1148) argued that interpreting the phrase as "appoint an Imam who is your successor" is invalid, asserting that the Prophet Muhammad (s) did not appoint a successor.[37] Similarly, al-Alusi (d. 1270/1854) cited the Makki origin of the verse as evidence against its relation to the Ghadir appointment.[38]

Makarim Shirazi responds that the Shi'a need not alter the recitation to support the doctrine of Wilaya, as the standard recitation suffices.[39] He interprets the verse generally: after completing a significant task like Messengership, one should strive for another, such as Wilaya.[40] He cites the Prophet's (s) persistent efforts to proclaim Imam 'Ali's (a) Wilaya, evidenced by narrations such as Hadith al-Ghadir, as a practical application of this verse.[41] Regarding the verse's origin, 'Allama Tabataba'i posits that Sura al-Sharh could be either Makki or Madani, although its context aligns more closely with Madani suras.[42]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, p. 128; Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 18, p. 193.
  2. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1394 AH, vol. 20, p. 316.
  3. ↑ Ṭūsī, Al-Tibyān, vol. 10, p. 374.
  4. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1394 AH, vol. 20, p. 317.
  5. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1394 AH, vol. 20, p. 317.
  6. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, p. 129.
  7. ↑ Muqātil b. Sulaymān, Tafsīr Muqātil b. Sulaymān, 1423 AH, vol. 4, p. 742.
  8. ↑ Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 10, p. 773.
  9. ↑ Ṭūsī, Al-Tibyān, vol. 10, p. 373.
  10. ↑ Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 10, pp. 732-733.
  11. ↑ Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 10, pp. 732-733.
  12. ↑ Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 10, p. 733.
  13. ↑ Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 10, p. 733.
  14. ↑ Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 10, p. 772.
  15. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1394 AH, vol. 20, p. 317; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, p. 129; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, p. 130; Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 18, p. 193.
  16. ↑ For example see: Ṭabāṭabāʾī, Al-Mīzān, 1394 AH, vol. 20, p. 317.
  17. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, p. 129.
  18. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 18, p. 193.
  19. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, p. 129; Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 18, p. 193.
  20. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 18, p. 193.
  21. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1394 AH, vol. 20, p. 317.
  22. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, p. 130.
  23. ↑ For example see: Qummī, Tafsīr al-Qummī, 1404 AH, vol. 2, pp. 428-429.
  24. ↑ Fayḍ Kāshānī, Tafsīr al-ṣāfī, 1415 AH, vol. 5, p. 344.
  25. ↑ Qāḍī Nuʿmān al-Maghribī, Sharḥ al-akhbār, 1409 AH, vol. 1, p. 245.
  26. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1379 Sh, vol. 3, p. 23.
  27. ↑ Qummī, Tafsīr al-Qummī, 1404 AH, vol. 2, p. 429.
  28. ↑ Furāt al-Kūfī, Tafsīr Furāt al-Kūfī, 1410 AH, p. 574.
  29. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 36, p. 135.
  30. ↑ For example see: Fayḍ Kāshānī, Tafsīr al-ṣāfī, 1415 AH, vol. 5, p. 344.
  31. ↑ Qāḍī Nuʿmān al-Maghribī, Sharḥ al-akhbār, 1409 AH, vol. 1, p. 245.
  32. ↑ Zamakhsharī, Al-Kashshāf, 1415 AH, vol. 4, p. 761; Ālūsī, Rūḥ al-maʿānī, 1415 AH, vol. 15, p. 392.
  33. ↑ Zamakhsharī, Al-Kashshāf, 1415 AH, vol. 4, p. 761.
  34. ↑ Zamakhsharī, Al-Kashshāf, 1415 AH, vol. 4, pp. 761-762.
  35. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, pp. 131-132.
  36. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, p. 131.
  37. ↑ Ibn al-ʿArabī, Aḥkām al-Qurʾān, 1424 AH, vol. 4, p. 413.
  38. ↑ Ālūsī, Rūḥ al-maʿānī, 1415 AH, vol. 15, p. 392.
  39. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, p. 131.
  40. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, p. 131.
  41. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 27, p. 131.
  42. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1394 AH, vol. 20, p. 313.

References

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