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Qur'an 16:106

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Qur'an 16:106
Verse's Information
Suraal-Nahl (Qur'an 16)
Verse106
Juz'14
Content Information
Cause of
Revelation		About Ammar Yasir
Place of
Revelation		Mecca
TopicTheological and Jurisprudential


Qur'an 16:106 (Verse 106 of Sura al-Nahl) speaks of two groups who express Kufr (disbelief) after believing: those who under Torture and pressure outwardly disassociate themselves from their faith, and those who freely turn towards disbelief. According to this verse, the first group is granted Divine Forgiveness, while the second group incurs Divine Wrath and a great punishment.

Quranic exegetes believe this verse was revealed regarding Ammar Yasir. Ammar, under the torture of polytheists, was forced to utter words dissociating himself from Islam and the Prophet (s). Consequently, some thought he had become a Kafir (disbeliever). When the Prophet (s) was informed of the incident, he said Ammar is filled with Faith from head to toe, and Tawhid (monotheism) is mingled with his flesh and blood.

Shi'a jurists and exegetes have cited this verse to prove the legitimacy of Taqiyya (precautionary dissimulation) and the Rule of Ikrah (Duress).

Introduction of the Verse

Qur'an 16:106 refers to two groups of people who have accepted Islam and then taken the path of disbelief:[1]

  • A group who have been captured by the enemies of Islam and, under pressure and torture, utter words of disassociation from Islam while their hearts are filled with Faith. This group, who did so to save their lives and preserve forces for strengthening the religion, are forgiven.[2]
  • Those who have completely changed their ideological path and turned to disbelief. This group incurs Divine wrath and a great punishment.[3]

Text and Translation

Occasion of Revelation

Many Shi'a and Sunni exegetes consider the occasion of revelation of Verse 106 of Sura al-Nahl to be about Ammar Yasir.[4] Ammar was forced under the torture of polytheists to utter words dissociating himself from Islam and the Prophet (s). Some thought that Ammar had become a disbeliever. In response to these rumors, the Prophet (s) said: "Ammar is filled with Faith from head to toe, and Tawhid is mingled with his flesh and blood." Also, after meeting Ammar, he told him: "If you are placed in such a strait again, you may express disassociation," and then this verse was revealed.[5]

Some have also said that the verse was revealed regarding some people of Mecca who wanted to migrate to Medina after believing in the Prophet (s), but were captured by the polytheists of Quraysh and forced to utter disbelief and express disassociation from the Prophet (s).[6]

Citation for Legitimacy of Taqiyya

Main article: Taqiyya

Shi'a scholars have cited this verse for the legitimacy and permissibility of Taqiyya (precautionary dissimulation).[7] The argument is that wherever there is a danger to human life, in case of necessity, expressing disbelief without the intention of Apostasy is permissible.[8] In some narrations from the Infallible Imams (a) regarding Taqiyya, this verse has been referred to.[9]

'Allama Tabataba'i believes that the Lawgiver (Shar') has no goal other than reviving the Truth. Sometimes Taqiyya and acting according to the wish of the enemy and opponents of the Truth secures the interest of religion and life in a way that abandoning Taqiyya cannot.[10]

Citation for Proving the Rule of Ikrah

Verse 106 of Sura al-Nahl is among the proofs that jurists have cited to prove the Rule of Ikrah (Duress) or to remove responsibility from the coerced person (mukrah).[11] It is said that based on this verse, uttering blasphemous phrases and honoring manifestations of polytheism under compulsion and duress is permissible. Therefore, by way of priority (awlawiyya), it is permissible in other cases as well, and responsibility is lifted from the coerced person.[12]

Notes

  1. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 20, p. 273; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 11, p. 419.
  2. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 11, p. 419.
  3. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 11, p. 419.
  4. ↑ See for example: Ṭūsī, Al-Tibyān, vol. 6, p. 428; Ṭabarsī, Majmaʿ al-bayān, 1415 AH, vol. 6, p. 203; Ṭabāṭabāʾī, Al-Mīzān, 1363 Sh, vol. 12, p. 358; Qurṭubī, Tafsīr al-Qurṭubī, 1384 AH, vol. 10, p. 180; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿaẓīm, 1419 AH, vol. 4, p. 520; Bayḍāwī, Tafsīr al-Bayḍāwī, 1418 AH, vol. 3, p. 422.
  5. ↑ Ṭūsī, Al-Tibyān, vol. 6, p. 428; Ṭabarsī, Majmaʿ al-bayān, 1415 AH, vol. 6, p. 203; Ṭabāṭabāʾī, Al-Mīzān, 1363 Sh, vol. 12, p. 358; Qurṭubī, Tafsīr al-Qurṭubī, 1384 AH, vol. 10, p. 180; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿaẓīm, 1419 AH, vol. 4, p. 520; Bayḍāwī, Tafsīr al-Bayḍāwī, 1418 AH, vol. 3, p. 422.
  6. ↑ Wāḥidī, Asbāb nuzūl al-Qurʾān, 1411 AH, p. 289.
  7. ↑ See for example: Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 3, p. 153; Makārim Shīrāzī, Al-Qawāʿid al-fiqhiyya, 1416 AH, vol. 1, pp. 392–393; Rūḥānī, Fiqh al-Ṣādiq, 1413 AH, vol. 11, p. 396.
  8. ↑ Makārim Shīrāzī, Al-Qawāʿid al-fiqhiyya, 1416 AH, vol. 1, p. 393.
  9. ↑ See for example: Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1416 AH, vol. 16, pp. 225–227 & 230.
  10. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 3, p. 153.
  11. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1406 AH, vol. 4, p. 97.
  12. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1406 AH, vol. 4, pp. 97–98.

References

  • Bayḍāwī, ʿAbd Allāh b. ʿUmar al-. Tafsīr al-Bayḍāwī (Anwār al-tanzīl wa asrār al-taʾwīl). Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1418 AH.
  • Fakhr al-Rāzī, Muḥammad b. ʿUmar al-. Al-Tafsīr al-kabīr. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH.
  • Ḥimyarī, Abū l-ʿAbbās al-. Qurb al-isnād. Qom, Muʾassasat Āl al-Bayt, 1413 AH.
  • Ibn Kathīr, Ismāʿīl b. ʿUmar. Tafsīr al-Qurʾān al-ʿaẓīm (Ibn Kathīr). Beirut, Dār al-Kutub al-ʿIlmiyya, 1419 AH.
  • Makārim Shīrāzī, Nāṣir. Al-Qawāʿid al-fiqhiyya. Qom, Madrasat al-Imām ʿAlī b. Abī Ṭālib, 3rd ed., 1370 Sh.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Muḥaqqiq Dāmād, Muṣṭafā. Qawāʿid-i fiqh. Tehran, Markaz-i Nashr-i ʿUlūm-i Islāmī, 12th ed., 1406 AH.
  • Qurṭubī, Shams al-Dīn al-. Tafsīr al-Qurṭubī. Cairo, Dār al-Kutub al-Miṣriyya, 1384 AH.
  • Rūḥānī, Sayyid Muḥammad Ṣādiq. Fiqh al-Ṣādiq. Qom, Intishārāt-i Dār al-Fikr, 1413 AH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1393 AH.
  • Ṭabarsī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān. Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1st ed., 1415 AH.
  • Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
  • Wāḥidī, ʿAlī b. Aḥmad al-. Asbāb nuzūl al-Qurʾān. Beirut, Dār al-Kutub al-ʿIlmiyya, 1411 AH.
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