Qur'an 9:122
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| Verse's Information | |
|---|---|
| Name | Verse of Nafr |
| Sura | al-Tawba (Qur'an 9) |
| Verse | 122 |
| Juz' | 11 |
| Page | 206 |
| Content Information | |
| Cause of Revelation | Those who stayed behind in the Battle of Tabuk |
| Place of Revelation | Medina |
| Topic | Theological and Ethical |
| About | Seeking knowledge and propagating religion |
| Others | Ijtihad |
Qur'an 9:122, known as the Verse of Nafr (Arabic: آيَة ٱلنَّفْر), is verse 122 of Sura al-Tawba, which forbids a group of believers from going to Jihad and invites them to seek knowledge and propagate religion. Some commentators and jurists have considered this verse as one of the proofs for the authority (hujjiyya) of single report, the authority of the Mujtahid's Fatwa, the obligation of studying to reach Ijtihad, and the permissibility of Taqlid.
Text and Translation
| “ | وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً ۚ فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
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| “ | Yet it is not for the faithful to go forth en masse. But why should not there a group from each of their sections go forth to become learned in religion, and to warn their people when they return to them, so that they may beware?
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| — Qur'an 9:122 | ||
Cause of Revelation
Regarding the cause of revelation of this verse, it is stated that when Prophet Muhammad (s) moved towards the battlefield of Jihad, all Muslims, except the hypocrites and those with excuses, would move with him. After verses were revealed condemning the hypocrites and rebuking those who stayed behind in the Battle of Tabuk, believers became more serious about attending the battlefields. Even in wars where the Prophet (s) himself did not participate, all believers went to Jihad and left the Prophet (s) alone. This verse was revealed and announced that in non-emergency situations, it is not appropriate for all Muslims to go to the battlefield; rather, a group should stay in Medina to learn the teachings and rulings of Islam from the Prophet (s) and teach those who had gone to battle upon their return.[1]
Important Points
Allama Tabataba'i believes that it is understood from the Verse of Nafr that "tafaqquh" (becoming learned) in religion means understanding all religious knowledge (beliefs and practices), not just practical rulings (jurisprudence). He argues that from the phrase "wa li-yundhiru qawmahum" (and to warn their people), it is deduced that warning (indhar) is not accomplished by stating jurisprudential rulings alone, but requires explaining the principles of faith and other teachings.[2]
Also, according to Allama Tabataba'i, it is understood from this verse that the duty of going forth for Jihad is lifted from the student of religious sciences. The conclusion of the verse's message is that not everyone should go forth only to the battlefields of Jihad while no one goes to the Prophet (s) to learn religious teachings.[3]
Some have also inferred from this verse that Islam attaches importance to learning knowledge; because the verse forbids a group from Jihad to engage in acquiring knowledge.[4]
According to Ayatollah Jawadi Amoli, the ultimate goal of migration and students going to seminaries is not merely learning religious sciences and becoming knowledgeable in religion; rather, the main goal is to return to the people and warn them.[5]
Argument for Permissibility of Taqlid
Some commentators and jurists have cited this verse regarding the permissibility of Taqlid (emulation). In their view, the Verse of Nafr, which indicates the necessity of traveling to become learned in religion, is one of the Quranic proofs for the emulation of non-scholars from jurists and scholars. They believe that learning the teachings of Islam and conveying them to others in matters of the branches of religion and the necessity of following them is the same as Taqlid.[6]
Argument for Proof of Single Report
Some have also cited the Verse of Nafr to prove the acceptance of single report (khabar wahid).[7] Some also prove the acceptance of the word of religious narrators with this verse.[8]
Notes
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, p. 189.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 404.
- ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 404.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, p. 194.
- ↑ See: Ṭabāṭabāʾī, al-Mīzān, vol. 9, p. 404.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, p. 193; Gharawī Tabrīzī, al-Tanqīḥ, vol. 1, p. 64.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, p. 194; Hāshimī Rafsanjānī, Tafsīr-i rāhnamā, vol. 7, p. 275.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, p. 194.
References
- Gharawī Tabrīzī, ʿAlī. Al-Tanqīḥ fī sharḥ al-ʿUrwa al-wuthqā. Lectures of Āyatullāh Khūʾī. Qom, 1418 AH.
- Hāshimī Rafsanjānī, Akbar. Tafsīr-i rāhnamā. Qom, Daftar-i Tablīghāt-i Islāmī-yi Ḥawza-yi ʿIlmiyya-yi Qom, 1371 Sh.
- Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1380 Sh.
- Makārim Shīrāzī, Nāṣir. Tarjuma-yi Qurʾān. Qom, Dār al-Qurʾān al-Karīm, 1378 Sh.
- Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut, Intishārāt al-Aʿlamī lil-Maṭbūʿāt, 1390 AH.