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Verse of Buyut
Verse's Information
NameVerse of buyut
SuraSura al-Nur (Quran 24)
Verse36
Juz'18
TopicVirtues of Ahl al-Bayt (a)
AboutDhikr and Tasbih


The Verse of buyut (Arabic: آيَة ٱلْبُيُوت, lit. Verse of Houses) is verse 36 of Sura al-Nur, which discusses houses (buyut) where Dhikr (remembrance) and Tasbih (glorification) of God are performed every morning and evening, and for this reason, God has permitted them to be raised in status. Commentators have applied the word "buyut" in this verse to any house where the remembrance and glorification of God take place, as well as to mosques built for this purpose.

In numerous narrations, "buyut" is interpreted as the houses of Prophets and also the house of Imam Ali (a) and Lady Fatima (a). Allama Tabataba'i considers mosques as one of the instances of "buyut" and the house of Ali (a) and Fatima (a) as another and the most perfect instance.

In a phrase of Ziyarah al-Jami'a al-Kabira, the houses of the Imams (a) are mentioned as an instance of "buyut". In this Ziyarah, addressing them, it is said: "And God placed you in houses He permitted to be raised and His name to be mentioned therein."

Text and Translation

Qur'an 36:24
"In houses Allah has permitted to be raised and where in His Name is celebrated; He is glorified therein, morning and evening" "فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ"

Meaning of buyut

There is a difference of opinion among commentators regarding the meaning of the word "buyut" in this verse and to which instances it applies.[1]

According to one view, "buyut" in this verse means all houses where God is glorified and His name is mentioned.[2] Commentators have attributed this view to Ikrima b. Abi Jahl, a student of Abd Allah b. Abbas.[3] This view has been objected to by commentators such as Fakhr al-Din al-Razi, who considered applying the term "buyut" to mosques more appropriate,[4] because:

  1. The verse attributes an expression like "Allah has permitted to be raised" to "buyut", which does not apply to all houses.[5]
  2. Also, descriptions such as the mention of God, glorification, and prayer in those houses are mentioned, which are appropriate for mosques.[6]

Most commentators have applied the term "buyut" to mosques, and there are two opinions for this meaning:[7]

  1. The view of a group of commentators who have applied "buyut" to four mosques: the Ka'ba built by Abraham (a) and Ishmael (a), Bayt al-Maqdis built by Prophet Dawud (a) and Sulayman (a), and al-Masjid al-Nabawi and Quba Mosque built by Prophet Muhammad (s).[8]
  2. Another group has interpreted this word as referring to all mosques.[9]

Fakhr Razi in al-Tafsir al-kabir considered the first view weak and a restriction without evidence, interpreting "buyut" as all mosques, relying on a narration from the Prophet (s) quoted by Ibn 'Abbas: "Mosques are the houses of God on earth, which shine for the inhabitants of the sky just as stars shine for the inhabitants of the earth."[10]

Allama Tabataba'i in al-Mizan considers the reason for the elevation of these houses to be "the mention of God's name in them" and believes that the definite instances of these "buyut" are mosques, which are prepared for the mention of God and are built solely for this purpose.[11]

Al-Tabari in Jami' al-bayan fi tafsir al-Qur'an, after mentioning numerous narrations and considering the implication of the phrase "He is glorified therein, morning and evening," considers "buyut" to mean mosques, which are built for this very purpose, i.e., prayer and the remembrance and glorification of God.[12]

Narrative Instances of buyut

Regarding the meaning and instances of "buyut" in verse 36;43, narrations have been quoted, some of which include:

  • In Shi'a and Sunni narrative sources, a narration is cited that: "One day the Prophet (s) recited this verse. A person stood up and asked: O Messenger of God! Which houses are these (buyut)? He said: The houses of Prophets. Abu Bakr stood up and asked: O Messenger of God! Is the house of Ali (a) and Fatima (a) among these buyut? The Prophet said: Yes, and it is among the best of them."[13]

Allama Tabataba'i, in the interpretation of verse 36 of Sura al-Nur, while referring to this narration, believes that the word "buyut" has instances, and the house of Imam Ali (a) and Lady Fatima (a) is the most perfect of these instances.[14]

The author of Majma' al-bayan relied on this narration in interpreting the verse, considering "buyut" to mean the houses of Prophets and the house of Imam Ali (a) and Lady Fatima (a). For this view, he cited the Verse of Tat'hir (Qur'an 33:33) as support, believing that the purpose of raising the houses of Prophets is honoring and purifying them from impurities, and the purpose of Tat'hir (purification) is cleansing from sins.[15]

Al-Alusi, a Sunni commentator, in Ruh al-ma'ani, refers to this narration in the interpretation of the verse and says: "If this narration is authentic, then it is not appropriate to deviate from it [in the interpretation of the verse]."[16]

According to Muhsin Qara'ati in Tafsir-i Nur, in this part of the Ziyarah, the house and shrine of the Infallible Imams (a) are mentioned as an instance for "buyut".[21]

See Also

Notes

  1. ↑ Fakhr Rāzī, al-Tafsīr al-kabīr, vol. 24, p. 396.
  2. ↑ Ṭūsī, al-Tibyān, vol. 7, p. 440.
  3. ↑ Fakhr Rāzī, al-Tafsīr al-kabīr, vol. 24, p. 396.
  4. ↑ Fakhr Rāzī, al-Tafsīr al-kabīr, vol. 24, p. 396.
  5. ↑ Fakhr Rāzī, al-Tafsīr al-kabīr, vol. 24, p. 396.
  6. ↑ Fakhr Rāzī, al-Tafsīr al-kabīr, vol. 24, p. 396.
  7. ↑ Fakhr Rāzī, al-Tafsīr al-kabīr, vol. 24, p. 396.
  8. ↑ Ālūsī, Rūḥ al-maʿānī, vol. 9, p. 367.
  9. ↑ Fakhr Rāzī, al-Tafsīr al-kabīr, vol. 24, p. 396.
  10. ↑ Fakhr Rāzī, al-Tafsīr al-kabīr, vol. 24, p. 396.
  11. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 15, p. 126.
  12. ↑ Ṭabarī, Jāmiʿ al-bayān, vol. 19, p. 190.
  13. ↑ Majlisī, Biḥār al-anwār, vol. 36, p. 118; Suyūṭī, al-Durr al-manthūr, vol. 6, p. 203.
  14. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 15, p. 142.
  15. ↑ Ṭabrasī, Majmaʿ al-bayān, vol. 7, p. 253.
  16. ↑ Ālūsī, Rūḥ al-maʿānī, vol. 9, p. 367.
  17. ↑ Qumī, Tafsīr al-Qumī, vol. 2, p. 104.
  18. ↑ Ṣadūq, Kamāl al-dīn, vol. 1, p. 218.
  19. ↑ Kulaynī, al-Kāfī, vol. 15, p. 287.
  20. ↑ Qumī, Mafātīḥ al-jinān, p. 893.
  21. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 6, p. 189.

References

  • Ālūsī, Maḥmūd b. ʿAbd Allāh al-. Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm. Beirut, Dār al-Kutub al-ʿIlmiyya, 1415 AH.
  • Fakhr Rāzī, Muḥammad b. ʿUmar. Al-Tafsīr al-kabīr (Mafātīḥ al-ghayb). Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Qom, Dār al-Ḥadīth, 1387 Sh.
  • Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār. Beirut, Muʾassasat al-Wafāʾ, 1403 AH.
  • Qarāʾatī, Muḥsin. Tafsīr-i nūr. Tehran, Markaz-i Farhangī-yi Dars-hāyī az Qurʾān, 1388 Sh.
  • Qumī, ʿAbbās. Mafātīḥ al-jinān. Qom, Āyīn-i Dānish, 1384 Sh.
  • Qumī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qumī. Qom, Dār al-Kitāb, 1404 AH.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Kamāl al-dīn wa tamām al-niʿma. Qom, Muʾassasat al-Nashr al-Islāmī, 1416 AH.
  • Suyūṭī, Jalāl al-Dīn al-. Al-Durr al-manthūr fī al-tafsīr bi-al-maʾthūr. Beirut, Dār al-Fikr, n.d.
  • Ṭabāṭabāʾī, Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut, Muʾassasat al-Aʿlamī lil-Maṭbūʿāt, 1393 AH.
  • Ṭabarī, Muḥammad b. Jarīr al-. Jāmiʿ al-bayān fī tafsīr al-Qurʾān. Beirut, Dār al-Maʿrifa, 1412 AH.
  • Ṭabrasī, Faḍl b. Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Beirut, Dār al-Maʿrifa, 1408 AH.
  • Ṭūsī, Muḥammad b. Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Qom, Muʾassasat al-Nashr al-Islāmī, 1413 AH.
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