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Draft:Verse 8 of Sura al-Ma'ida

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Verse 8 of Sura al-Ma'ida
Verse's Information
Suraal-Ma'ida (Qur'an 5)
Verse8
Juz'6
Content Information
Cause of
Revelation		Conspiracy to assassinate Prophet Muhammad (s) by the Jews of Banu Qurayza
Place of
Revelation		Medina
TopicEthical and Social
AboutTaqwa and the call to justice
OthersUsed in the emblem of the Law Enforcement Force of the Islamic Republic of Iran
Related VersesQur'an 4:135


Qur'an 5:8 enjoins the believers to stand firm solely for the sake of God's pleasure in all affairs, particularly when bearing testimony. This steadfastness implies upholding truth and justice, free from the influence of personal interests, worldly pressures, or individual emotions and biases.[1] According to Tabataba'i, the verse establishes justice as a prerequisite for Taqwa.[2] Similarly, Al-Tabrisi, in his exegesis of this verse, defines Taqwa as a fear of God that compels one to perform religious obligations and abstain from forbidden acts.[3]

Exegetes observe that while both Qur'an 5:8 and Qur'an 4:135 address testimony and justice, they differ in their specific emphasis. In the verse of al-Nisa', the imperative is to bear witness for God without succumbing to the carnal soul (hawā al-nafs) or kinship bias. In contrast, the verse of al-Ma'ida emphasizes the maintenance of justice in testimony, warning against the influence of enmity or oppression. Fundamentally, both verses call upon believers to stand firm for God and deliver equitable testimony.[4]

Logo of the Law Enforcement Command of the Islamic Republic of Iran
The use of a portion of Qur'an 5:8 in the emblem of the Law Enforcement Command of the Islamic Republic of Iran

Citing Qur'an 5:8, certain researchers have questioned the reliability of the Hadith al-Mubahata.[5] They argue that whereas the hadith appears to sanction calumny against religious opponents, the verse explicitly mandates the observance of justice and fairness even towards enemies.[6] In his elucidation of this verse, Sayyid 'Ali Khamenei posits that in political matters, one must treat opponents and enemies with fairness and justice.[7] Likewise, Abd Allah Jawadi Amuli considers it obligatory to observe justice even toward enemies,[8] viewing any form of extremism or negligence in matters of friendship and enmity as contrary to justice and Taqwa.[9]

Al-Shaykh al-Tusi identifies Medina as the Place of Revelation for Qur'an 5:8. He attributes its occasion of revelation to an incident where Prophet Muhammad (s) approached the fortress of the Banu Qurayza tribe to arrange the payment of diya. The Jews conspired to assassinate the Prophet (s), but God thwarted the plot by revealing their intent to him.[10]

Given its mandate to confront criminals and uphold justice within the Islamic society, the Law Enforcement Command of the Islamic Republic of Iran has adopted the opening phrase of this verse as its military motto, incorporating it into the institution's official emblem.[11]

Notes

  1. ↑ Qāsim, Miḥrāb al-taqwā wa al-baṣīra, 1437 AH, vol. 4, pp. 359-360; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 299.
  2. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 5, p. 236; Fayḍ Kāshānī, Al-Tafsīr al-ṣāfī, 1374 Sh, vol. 2, p. 20.
  3. ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1415 AH, vol. 3, p. 292.
  4. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 5, p. 236; Qurashī Banābī, Tafsīr aḥsan al-ḥadīth, 1391 Sh, vol. 3, p. 35.
  5. ↑ Sīmāʾī, Mashhūrāt-i bī-iʿtibār dar tārīkh wa ḥadīth, 1400 Sh, pp. 172-182.
  6. ↑ Sīmāʾī, Mashhūrāt-i bī-iʿtibār dar tārīkh wa ḥadīth, 1400 Sh, pp. 172-182.
  7. ↑ "Dikhalat nadādan-i ḥubb wa bughḍ-hā...", Khamenei.ir.
  8. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1390 Sh, vol. 22, p. 121.
  9. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1390 Sh, vol. 22, p. 123.
  10. ↑ Al-Ṭūsī, Al-Tibyān, vol. 3, p. 461; Al-Ṭabarī, Jāmiʿ al-bayān, 1374 Sh, vol. 6, p. 91.
  11. ↑ "Pursish az ārm-i nīrū-hā-yi musallaḥ", Vali-e-Asr Research Institute.

References

  • "Dikhalat nadādan-i ḥubb wa bughḍ-hā wa jaryān-sāzī-hā-yi siyāsī". Khamenei.ir. Published: June 28, 2010. Accessed: November 5, 2023.
  • Fayḍ Kāshānī, Muḥammad Muḥsin. Al-Tafsīr al-ṣāfī. Qom: Muʾassasat al-Hādī, 2nd ed., 1995.
  • Jawādī Āmulī, ʿAbd Allāh. Tafsīr-i Tasnīm. Qom: Isrāʾ, 2011.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1st ed., 1995.
  • "Pursish az ārm-i nīrū-hā-yi musallaḥ". Vali-e-Asr Research Institute. Accessed: November 5, 2023.
  • Qāsim, ʿĪsā Aḥmad. Miḥrāb al-taqwā wa al-baṣīra. [n.p.]: Dār al-Faqīh al-Muqāwim, 2016.
  • Qurashī Banābī, Sayyid ʿAlī Akbar. Tafsīr aḥsan al-ḥadīth. Qom: Nawīd-i Islām, 1st ed., 2012.
  • Sīmāʾī, Mahdī. Mashhūrāt-i bī-iʿtibār dar tārīkh wa ḥadīth. Qom: Ṭāhā, 2021.
  • Al-Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut: Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1970.
  • Al-Ṭabarī, Muḥammad b. Jarīr. Jāmiʿ al-bayān fī tafsīr al-Qurʾān. Cairo: [Publisher missing], 1995.
  • Al-Ṭabrisī, Faḍl b. al-Ḥasan. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Beirut: Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1995.
  • Al-Ṭūsī, Muḥammad b. al-Ḥasan. Al-Tibyān fī tafsīr al-Qurʾān. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
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