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Al-Ihsan Verse: Difference between revisions
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'''Al- | '''Al-Iḥsān 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. | 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. | ||
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According to some [[Shiite]] exegetes of the [[Qur'an]], al-Ihsan Verse is an example of the most comprehensive plan offered by [[Islam]] for social and moral issues. [[Imam al-Baqir (a)]] frequently [[Tilawa|recited]] the verse at the end of his sermons for [[Friday Prayers]]. During his [[caliphate]], [[Umar b. Abd al-Aziz]] (reign: 99/717-101/720) ordered preachers of Friday Prayers to stop [[cursing Amir al-Mu'minin]] in their sermons and recite the Verse of Ihsan instead. | According to some [[Shiite]] exegetes of the [[Qur'an]], al-Ihsan Verse is an example of the most comprehensive plan offered by [[Islam]] for social and moral issues. [[Imam al-Baqir (a)]] frequently [[Tilawa|recited]] the verse at the end of his sermons for [[Friday Prayers]]. During his [[caliphate]], [[Umar b. Abd al-Aziz]] (reign: 99/717-101/720) ordered preachers of Friday Prayers to stop [[cursing Amir al-Mu'minin]] in their sermons and recite the Verse of Ihsan instead. | ||
[[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]]. | [[Abd Allah b. Mas'ud]], one of the Prophet's (a) [[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]]. | ||
According to a [[hadith]] from [[Uthman b. Maz'un]] (d. 2/624), he became fond of Islam after the revelation of this verse. He shared the verse with [[Abu Talib]], as well as [[Walid b. Mughira]] (d. 2/624), and the verse attracted their great admiration. | According to a [[hadith]] from [[Uthman b. Maz'un]] (d. 2/624), he became fond of Islam after the [[revelation]] of this verse. He shared the verse with [[Abu Talib]], as well as [[Walid b. Mughira]] (d. 2/624), and the verse attracted their great admiration. | ||
==Exegesis== | ==Exegesis== | ||
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===Justice, Good Conduct, and Relatives=== | ===Justice, Good Conduct, and Relatives=== | ||
* | *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). | ||
*Good conduct (ihsan) has also been variously interpreted as doing one's religious [[obligation]]s, sincerity in testifying for the oneness of God, and helping people in the best way. Some people extend the scope of ihsan to any good action or to doing any action in a good way. In some hadiths from [[Ahl al-Bayt (a)]], "ihsan" has been interpreted as testifying for the prophethood of the Prophet (s) or the [[wilaya]] of Amir al-Mu'minin (a). It is even interpreted as Amir al-Mu'minin (a) himself. | *Good conduct (ihsan) has also been variously interpreted as doing one's religious [[obligation]]s, sincerity in testifying for the oneness of God, and helping people in the best way. Some people extend the scope of ihsan to any good action or to doing any action in a good way. In some hadiths from [[Ahl al-Bayt (a)]], "ihsan" has been interpreted as testifying for the prophethood of the Prophet (s) or the [[wilaya]] of Amir al-Mu'minin (a). It is even interpreted as Amir al-Mu'minin (a) himself. | ||
* | *Dhu l-qurba (relatives) in the verse is interpreted as both paternal and maternal relatives, and the verse is said to command financial help to [[Silat al-Rahim|one's relatives]], having relationships with them, and doing what is required for kinship. However, some people extend the scope of "relatives" to one's friends and neighbors as well. Some other exegetes have interpreted the verse as helping other people in general. | ||
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, " | 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|Imams (a)]]. In some hadiths, the verse is interpreted as constant belief in [[Imamate]] and the Imams (a). Thus, "dhu l-qurba" is interpreted as referring to [[Fatima al-Zahra (a)]] and her children and Ahl al-Bayt (a). | ||
===Immorality, Bad Conduct, and Oppression=== | ===Immorality, Bad Conduct, and Oppression=== | ||
*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. | *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. | ||
*"Baghy" (oppression) implies the desire for dominance over others. Thus, it has been interpreted as oppressive dominance over others or the oppression itself. It has also been interpreted as injustice, selfishness or viciousness. | *"[[Baghy]]" (oppression) implies the desire for dominance over others. Thus, it has been interpreted as oppressive dominance over others or the oppression itself. It has also been interpreted as injustice, selfishness or viciousness. | ||
==Cultural and Social Messages== | ==Cultural and Social Messages== | ||
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*Not expecting one hundred percent of acceptance | *Not expecting one hundred percent of acceptance | ||
*The human innate inclination to justice and good conduct and the human instinctive aversion of immorality and bad conduct. | *The human innate inclination to justice and good conduct and the human instinctive aversion of immorality and bad conduct. | ||
*The necessity of preventing [[great sins]] in the first place | *The necessity of preventing [[great sins|grave sins]] in the first place | ||
*God's eternal tradition of commanding justice and forbidding immorality. | *God's eternal tradition of commanding justice and forbidding immorality. | ||