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Al-Ihsan Verse: Difference between revisions
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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.<ref>See: Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 11, p. 366.</ref> [[Imam al-Baqir (a)]] frequently [[Tilawa|recited]] the verse at the end of his sermons for [[Friday Prayers]].<ref>Kulaynī, ''al-Kāfī'', vol. 3, p. 422-424; Ḥuwayzī, ''Tafsīr nūr al-thaqalayn'', vol. 3, p. 77.</ref> During his [[caliphate]], [[Umar b. Abd al-Aziz]] (reign: 99/717-8 -101/719-20) ordered preachers of Friday Prayers to stop [[cursing Amir al-Mu'minin]] in their sermons and recite the Verse of Ihsan instead.<ref>Ibn Athīr, ''al-Kāmil fī l-tārīkh'', vol. 5, p. 42-43; Ibn al-Ṭiqṭaqī, ''al-Fakhrī'', p. 129; Zamakhsharī, ''al-Kashshāf'', vol. 2, p. 630.</ref> | 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.<ref>See: Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 11, p. 366.</ref> [[Imam al-Baqir (a)]] frequently [[Tilawa|recited]] the verse at the end of his sermons for [[Friday Prayers]].<ref>Kulaynī, ''al-Kāfī'', vol. 3, p. 422-424; Ḥuwayzī, ''Tafsīr nūr al-thaqalayn'', vol. 3, p. 77.</ref> During his [[caliphate]], [[Umar b. Abd al-Aziz]] (reign: 99/717-8 -101/719-20) ordered preachers of Friday Prayers to stop [[cursing Amir al-Mu'minin]] in their sermons and recite the Verse of Ihsan instead.<ref>Ibn Athīr, ''al-Kāmil fī l-tārīkh'', vol. 5, p. 42-43; Ibn al-Ṭiqṭaqī, ''al-Fakhrī'', p. 129; Zamakhsharī, ''al-Kashshāf'', vol. 2, p. 630.</ref> | ||
[[Abd Allah b. Mas'ud]], one of the [[Prophet's (s) Companions]] and a memorizer and an exegete of the Qur'an, described the Verse of Ihsan as the most comprehensive Qur'anic verse,<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 14, p. 109; Thaʿlabī, ''al-Kashf wa l-bayān'', vol. 6, p. 37.</ref> which covers all the good and all the bad.<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 14, p. 109; Ṭabrisī, ''Majmaʿ al-bayān'', vol. 6, p. 587; Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 259.</ref> 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 (s) Companions]] and a memorizer and an exegete of the Qur'an, described the Verse of Ihsan as the most comprehensive Qur'anic verse,<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 14, p. 109; Thaʿlabī, ''al-Kashf wa l-bayān'', vol. 6, p. 37.</ref> which covers all the good and all the bad.<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 14, p. 109; Ṭabrisī, ''Majmaʿ al-bayān'', vol. 6, p. 587; Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 259.</ref> 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.<ref>Bayḍāwi, ''Anwār al-tanzīl'', vol. 3, p. 238; Fayḍ al-Kāshānī, ''Tafsīr al-Ṣāfī'', vol. 3, p. 152; Ālūsī, ''Rūḥ al-maʿānī'', vol. 7, p. 456.</ref> Thus, some exegetes of the Qur'an take al-Ihsan Verse to be the most comprehensive plan for happiness in the [[Afterlife]].<ref>Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 262.</ref> | ||
According to a [[hadith]] from [[Uthman b. Maz'un]] (d. 2/623-4), 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. 2/623-4), and the verse attracted their great admiration. | According to a [[hadith]] from [[Uthman b. Maz'un]] (d. 2/623-4), he became fond of Islam after the [[revelation]] of this verse.<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 6, p. 587; Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 258-259.</ref> He shared the verse with [[Abu Talib]], as well as [[Walid b. Mughira]] (d. 2/623-4), and the verse attracted their great admiration.<ref>Ibn Sulaymān, ''Tafsīr Muqātil Ibn sulaymān'', vol. 2, p. 483-484; Ṭabrisī, ''Majmaʿ al-bayān'', vol. 6, p. 587; See: Thaʿlabī, ''al-Kashf wa l-bayān'', vol. 6, p. 38; Abū l-Futūḥ al-Rāzī, ''Rawḍ al-Jinān wa Rawḥ al-Janān'', vol. 12, p. 83-84; Ḥuwayzī, ''Tafsīr nūr al-thaqalayn'', vol. 3, p. 78.</ref> | ||
==Exegesis== | ==Exegesis== | ||
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===Justice, Kindness, and Relatives=== | ===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]],<ref>ʿAyyāshī, ''Tafsīr al-ʿAyyāshī'', vol. 2, p. 267; Ṭabarī, ''Jāmiʾ al-bayān'', vol. 14, p. 108; Thaʿlabī, ''al-Kashf wa l-bayān'', vol. 6, p. 37; Baḥrānī, ''al-Burhān'', vol. 3, p. 448, 449; Ṭabrisī, ''Majmaʿ al-bayān'', vol. 6, p. 586.</ref> avoiding [[extremes of excess and deficiency]],<ref>Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 261; Bayḍāwi, ''Anwār al-tanzīl'', vol. 3, p. 238; Ālūsī, ''Rūḥ al-maʿānī'', vol. 7, p. 454.</ref> or putting everything in its proper position,<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 12, p. 331; Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 11, p. 366-367.</ref> and in particular [[monotheism]]<ref>Ibn Sulaymān, ''Tafsīr muqātil Ibn sulaymān'', vol. 2, p. 483; Thaʿlabī, ''al-Kashf wa l-bayān'', vol. 6, p. 37; Ṭabrisī, ''Majmaʿ al-bayān'', vol. 6, p. 589.</ref> or testifying the oneness of [[God]].<ref>ʿAyyāshī, ''Tafsīr al-ʿAyyāshī'', vol. 2, p. 267-268; Ṭabarī, ''Jāmiʾ al-bayān'', vol. 14, p. 108-109; Ṭabarānī, ''Tafsīr al-kabīr'', vol. 7, p. 2299; Thaʿlabī, ''al-Kashf wa l-bayān'', vol. 6, p. 37; Baḥrānī, ''al-Burhān'', vol. 3, p. 448-449; Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20; p. 258, 259.</ref> In some [[Shiite]] exegetical hadiths, "adl" is interpreted as referring to the Prophet (s) himself,<ref>Furāt al-Kūfī, ''Tafsīr furāt al-kūfī'', p. 236-237; ʿAyyāshī, ''Tafsīr al-ʿAyyāshī'', p. 267, 268; Baḥrānī, ''al-Burhān'', vol. 3, p. 448, 449; Ḥuwayzī, ''Tafsīr nūr al-thaqalayn'', vol. 3, p. 79, 80.</ref> 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. | *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. | ||
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*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. | ||
==Notes== | |||
{{notes}} | |||
==References== | ==References== | ||
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* Ibn al-Ṭiqṭaqī, Muḥammad b. ʿAlī b. Ṭabāṭabā. ''Al-Fakhrī fī l-ādāb al-sulṭānīyya wa l-duwal al-Islāmīyya''. Edited by ʿAbd al-Qādir Muḥammad Māyū. Beirut: Dār al-Qalam al-ʿArabī, 1418AH-1997. | * Ibn al-Ṭiqṭaqī, Muḥammad b. ʿAlī b. Ṭabāṭabā. ''Al-Fakhrī fī l-ādāb al-sulṭānīyya wa l-duwal al-Islāmīyya''. Edited by ʿAbd al-Qādir Muḥammad Māyū. Beirut: Dār al-Qalam al-ʿArabī, 1418AH-1997. | ||
* Ibn Athīr al-Jazarī, ʿAlī b. Abī l-Karam. ''Al-Kāmil fī l-tārīkh''. Beirut: Dār Ṣādir, 1385 AH-1965. | * Ibn Athīr al-Jazarī, ʿAlī b. Abī l-Karam. ''Al-Kāmil fī l-tārīkh''. Beirut: Dār Ṣādir, 1385 AH-1965. | ||
* Ibn Sulaymān, | * Ibn Sulaymān, Muqātil. ''Tafsīr muqātil Ibn sulaymān'', Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1423 AH. | ||
* Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH. | * Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH. | ||
* Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-ʿIlmīyya, 1371 Sh. | * Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-ʿIlmīyya, 1371 Sh. | ||