Al-Ihsan Verse: Difference between revisions

*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.

*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|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).