Anonymous user
Al-Ihsan Verse: Difference between revisions
m
replacement of Good Conduct with Kindness
imported>S.J.Mosavi mNo edit summary |
imported>Kadeh m (replacement of Good Conduct with Kindness) |
||
| Line 1: | Line 1: | ||
'''Al-Iḥsān Verse''' or '''Āyat al-Iḥsān''' (Arabic: {{ia|آیة الإحسان}}) is the [[verse]] ninety of [[Qur'an 16]], in which [[God]] orders [[justice]], | '''Al-Iḥsān Verse''' or '''Āyat al-Iḥsān''' (Arabic: {{ia|آیة الإحسان}}) is the [[verse]] ninety of [[Qur'an 16]], in which [[God]] orders [[justice]], kindness (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. " | 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. "Kindness" (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 kindness. "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. | 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. | ||
| Line 12: | Line 12: | ||
==Brief Introduction== | ==Brief Introduction== | ||
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]], | 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]], kindness and donation to relatives, while the remaining three principles forbid immorality, bad conduct, and oppression. | ||
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. | ||
| Line 23: | Line 23: | ||
Meanings of each of the six keywords in the verse have been extensively debated by Qur'anic exegetes. | Meanings of each of the six keywords in the verse have been extensively debated by Qur'anic exegetes. | ||
===Justice, | ===Justice, Kindness, 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). | *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). | ||
* | *Kindness (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. | *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. | ||
| Line 41: | Line 41: | ||
*God's justice, | *God's justice, | ||
*The attractiveness of justice and | *The attractiveness of justice and kindness when they come together | ||
*God as the forerunner in [[enjoining the good and forbidding the evil]] (al-amr bi l-ma'ruf wa l-nahy an al-munkar) | *God as the forerunner in [[enjoining the good and forbidding the evil]] (al-amr bi l-ma'ruf wa l-nahy an al-munkar) | ||
*The priority of one's relatives in having relationships | *The priority of one's relatives in having relationships | ||
*The priority of enjoining the right and forbidding the wrong as well as justice over | *The priority of enjoining the right and forbidding the wrong as well as justice over kindness | ||
*Being kind and merciful in enjoining the right | *Being kind and merciful in enjoining the right | ||
*Not expecting one hundred percent of acceptance | *Not expecting one hundred percent of acceptance | ||
*The human innate inclination to justice and | *The human innate inclination to justice and kindness and the human instinctive aversion of immorality and bad conduct. | ||
*The necessity of preventing [[great sins|grave 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. | ||