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Sura al-Hujurat: Difference between revisions
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According to ''[[Tafsir al-Mizan]]'', this sura contains moral instructions, such as the manners of communication with [[God]], manners which should be observed in contact with the [[Prophet (s)]] and the manners regarding the relations between people in the society. This sura also speaks about the criterion for the superiority of people over each other and finally mentions the truth of [[faith]] and [[Islam]].<ref> | According to ''[[Tafsir al-Mizan]]'', this sura contains moral instructions, such as the manners of communication with [[God]], manners which should be observed in contact with the [[Prophet (s)]] and the manners regarding the relations between people in the society. This sura also speaks about the criterion for the superiority of people over each other and finally mentions the truth of [[faith]] and [[Islam]].<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 18, p. 305.</ref> This sura orders Muslims not to pay attention to gossips and avoid [[backbiting]], foul language, finding people's faults and relying on conjectures and orders them to establish peace and reconcile between Muslims.<ref>Khurramshāhī, ''Dānishnāma-yi Qurʾān'', vol. 2, p. 1251-1252.</ref> | ||
{{Content of Sura al-Hujurat}} | {{Content of Sura al-Hujurat}} | ||
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|source=Qur'an, 49:6}} | |source=Qur'an, 49:6}} | ||
Most [[exegete]]s considered the event about [[Walid b. 'Aqaba]] as the [[occasion of revelation]] of this verse when the [[Prophet (s)]] sent him to [[Banu l-Mustaliq]] tribe for collecting [[zakat]].<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 22, p. 153.</ref> According to ''[[Tafsir al-Mizan]]'', the people of this tribe decided to go to the Prophet (s) and give [[zakat]], but the Prophet (s) had sent Walid to collect their zakat. In the middle of the way, Walid feared them and returned and lied to the Prophet (s) that they refrained to give zakat and wanted to kill him. Therefore, the Prophet (s) prepared an army to fight with them, but when the two groups met each other, it was known that Walid had lied. So, the above verse was revealed.<ref> | Most [[exegete]]s considered the event about [[Walid b. 'Aqaba]] as the [[occasion of revelation]] of this verse when the [[Prophet (s)]] sent him to [[Banu l-Mustaliq]] tribe for collecting [[zakat]].<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 22, p. 153.</ref> According to ''[[Tafsir al-Mizan]]'', the people of this tribe decided to go to the Prophet (s) and give [[zakat]], but the Prophet (s) had sent Walid to collect their zakat. In the middle of the way, Walid feared them and returned and lied to the Prophet (s) that they refrained to give zakat and wanted to kill him. Therefore, the Prophet (s) prepared an army to fight with them, but when the two groups met each other, it was known that Walid had lied. So, the above verse was revealed.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 18, p. 475-476.</ref> | ||
In the [[principles of jurisprudence]], the verse Naba' is extensively discussed about. Scholars of this science have considered this verse referring to the authenticity of the [[al-khabar al-wahid]].<ref>''Farhangnāma-yi uṣūl-i fiqh'', p. 62.</ref> | In the [[principles of jurisprudence]], the verse Naba' is extensively discussed about. Scholars of this science have considered this verse referring to the authenticity of the [[al-khabar al-wahid]].<ref>''Farhangnāma-yi uṣūl-i fiqh'', p. 62.</ref> | ||
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|source=Qur'an, 49:12}} | |source=Qur'an, 49:12}} | ||
In this verse, three moral issues are mentioned: avoiding suspicious, snooping and backbiting. According to ''[[Tafsir-i nimuna]]'', these three moral issues are related to each other; suspicion provides the ground for snooping and snooping in others' affairs provides the ground for [[backbiting]] them and revealing private issues in their lives.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 22, p. 184.</ref> In ''[[Tafsir al-Mizan]]'', it is mentioned that backbiting eats the limbs of the body of the society and rots it.<ref> | In this verse, three moral issues are mentioned: avoiding suspicious, snooping and backbiting. According to ''[[Tafsir-i nimuna]]'', these three moral issues are related to each other; suspicion provides the ground for snooping and snooping in others' affairs provides the ground for [[backbiting]] them and revealing private issues in their lives.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 22, p. 184.</ref> In ''[[Tafsir al-Mizan]]'', it is mentioned that backbiting eats the limbs of the body of the society and rots it.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 18, p. 484.</ref> To prove the prohibition of backbiting a believer brother, [[jurists]] have referred to this verse.<ref>Shāhrūdī, ''Farhang-i fiqh'', vol. 1, p. 199-200.</ref> | ||
==== God-wariness, the Benchmark ==== | ==== God-wariness, the Benchmark ==== | ||
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== References == | == References == | ||
{{ref}} | {{ref}} | ||
*Markaz-i Iṭṭilāʿāt wa Madārik-i Islāmī. ''Farhangnāma-yi uṣūl-i fiqh''. Qom: Pazhūhishgāh-i ʿUlūm wa Farhang-i Islāmī, 1389 Sh. | * Markaz-i Iṭṭilāʿāt wa Madārik-i Islāmī. ''Farhangnāma-yi uṣūl-i fiqh''. Qom: Pazhūhishgāh-i ʿUlūm wa Farhang-i Islāmī, 1389 Sh. | ||
*Aḥmadī Bahrāmī, Ḥamīd. 1382 Sh. "Shuʿūbīyya wa taʾthīrāt-i ān dar sīyāsat wa adab-i Irān wa jahān-i Islām." ''Dīn wa Irtibāṭāt'' 18, 19:135-162. | * Aḥmadī Bahrāmī, Ḥamīd. 1382 Sh. "Shuʿūbīyya wa taʾthīrāt-i ān dar sīyāsat wa adab-i Irān wa jahān-i Islām." ''Dīn wa Irtibāṭāt'' 18, 19:135-162. | ||
*Baḥrānī, Sayyid Hāshim b. Sulaymān. ''Al-Burhān fī tafsīr al-Qurʾān''. Qom: Bunyād-i Biʿthat, 1416 AH. | * Baḥrānī, Sayyid Hāshim b. Sulaymān. ''Al-Burhān fī tafsīr al-Qurʾān''. Qom: Bunyād-i Biʿthat, 1416 AH. | ||
*Khurramshāhī, Bahāʾ al-Dīn. ''Dānishnāma-yi Qurʾān wa Qurʾān pazhūhī''. Tehran: Dūstān-Nāhīd, 1377 Sh. | * Khurramshāhī, Bahāʾ al-Dīn. ''Dānishnāma-yi Qurʾān wa Qurʾān pazhūhī''. Tehran: Dūstān-Nāhīd, 1377 Sh. | ||
*Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al- | * Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh. | ||
*Maʿrifat, Muḥammad Hādī. ''Āmūzish-i ʿulūm-i Qurʾān''. [n.p]: Markaz Chāp wa Nashr-i Sāzmān-i Tablīghāt, 1371 Sh. | * Maʿrifat, Muḥammad Hādī. ''Āmūzish-i ʿulūm-i Qurʾān''. [n.p]: Markaz Chāp wa Nashr-i Sāzmān-i Tablīghāt, 1371 Sh. | ||
*Ṣadūq, Muḥammad b. ʿAlī al-. ''Thawāb al-aʿmāl wa ʿiqāb al-aʿmāl''. Qom: Dār al-Sharīf al-Raḍī, 1406 AH. | * Ṣadūq, Muḥammad b. ʿAlī al-. ''Thawāb al-aʿmāl wa ʿiqāb al-aʿmāl''. Qom: Dār al-Sharīf al-Raḍī, 1406 AH. | ||
*Shāhrūdī, ''Farhang-i fiqh muṭābiq bā madhhab-i Ahl al-Bayt''. Qom: Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, 1382 Sh. | * Shāhrūdī, ''Farhang-i fiqh muṭābiq bā madhhab-i Ahl al-Bayt''. Qom: Muʾassisat Dāʾirat al-Maʿārif al-Fiqh al-Islāmī, 1382 Sh. | ||
* | * Ṭabāṭabāʾī, Mūhammad Ḥusayn al-. ''Al-Mīzān fī tafsīr al-Qurʾān''. Translated to Farsi by Mūsawī Hamidānī. Fifth edition. Qom: Daftar-i Intishārāt-i Islāmī, 1374 Sh. | ||
*Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān fī tafsīr al-Qurʾān''. Edited by Hāshim Rasūlī & Yazdī | * Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān fī tafsīr al-Qurʾān''. Edited by Hāshim Rasūlī & Yazdī. Third edition. Tehran: Intishārāt-i Nāṣir Khusru, 1372 Sh. | ||
{{end}} | {{end}} | ||