Al-Ihsan Verse: Difference between revisions

'''Al-Ihsan Verse''' or '''Āyat al-Iḥsān''' (Arabic: {{ia|آیة الإحسان}}) is the [[verse]] ninety of [[Qur'an 16]], in which [[God]] orders [[justice]], good conduct (ihsan), and donation to [[Dhawi l-Qurba|one's relatives]], and forbids immortality, bad conduct, and oppression. The verse has been described as the most comprehensive social plan in [[Islam]]. [[Imam al-Baqir (a)]] recited this verse at the end of his sermons in [[Friday Prayers]].

There have been many exegetical debates over the meaning of each principle in this verse. For example, justice is said to mean [[monotheism]], fairness, or avoiding both extremes of excess and deficiency. "Good conduct" (ihsan) is interpreted as doing one's religious [[obligation]]s and helping others, and [[Amir al-Mu'minin (a)]] is introduced as an exemplary of good conduct. "Dhu l-qurba" is interpreted as helping one's relatives as well as having relationships with them. It has also been interpreted as [[Lady Fatima (a)]] and her progeny.

Indecency is interpreted as committing [[sin]]s such as [[meanness]] and [[adultery]]. And prime examples of bad conduct (munkar) are said to be [[lies]], [[polytheism]], and [[disbelief]]. [[Oppression]] (baghy) is interpreted by some exegetes as the desire for unjust dominance over others. A variety of social and cultural messages were inferred from the verse.

The [[Qur'an 16]]:90 is known as Ayat al-Ihsan (al-Ihsan Verse). The verse points to six principles, three of which command [[justice]], good conduct and donation to relatives, while the remaining three principles forbid immorality, bad conduct, and oppression.

[[Abd Allah b. Mas'ud]], one of the Prophet's [[Companions]] and a memorizer and an exegete of the Qur'an, described the Verse of Ihsan as the most comprehensive Qur'anic verse, which covers all the good and all the bad. It is believed by others that this verse could adequately express all there is to know about religious norms even if there were no other verses in the Qur'an. Thus, some exegetes of the Qur'an take al-Ihsan Verse to be the most comprehensive plan for happiness in the [[Afterlife]].

Meanings of each of the six keywords in the verse have been extensively debated by Qur'anic exegetes.

*[[Justice]] has been variously interpreted as [[fairness]], avoiding [[extremes of excess and deficiency]], or putting everything in its proper position, and in particular [[monotheism]] or testifying the oneness of [[God]]. In some [[Shiite]] exegetical hadiths, "adl" is interpreted as referring to the Prophet (s) himself, or the assertion of one's belief in monotheism and the [[prophethood]] of the Prophet (s).

In some Shiite sources of Qur'anic exegesis, the phrase ("ita' dhi l-qurba", literally: giving to relatives) is interpreted as giving [[khums]] to the [[Imams]]. In some hadiths, the verse is interpreted as constant belief in [[Imamate]] and the Imams. Thus, "dhi l-qurba" is interpreted as referring to [[Fatima al-Zahra (a)]] and her children and Ahl al-Bayt (a).

*Immorality ("fahsha'") is interpreted as [[sins]] in general, or excessive sins. Thus, it has been interpreted as [[meanness]] and [[adultery]] as well. However, bad conduct ("munkar") refers to sins that are not known in the society and are denied by the Shari'a and the [[Sunna]] or the reason. Thus, things contrary to the human innate nature, or sins about which [[God]] has warned of the [[Hell]], such as [[lies]], [[polytheism]], and disbelief, are considered as instances of "munkar". It has also been interpreted as sins that do not have jurisprudential punishments (hadd) in the world, but will be punished in the Afterlife.

[[Muhsin Qara'ati]], a contemporary exegete of the Qur'an in his ''[[Tafsir-i nur]]'', points to certain messages implied by the verse, such as:  

*God as the forerunner in [[enjoining the good and forbidding the evil]] (al-amr bi l-ma'ruf wa l-nahy an al-munkar)

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