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*Dhu l-qurba (relatives) in the verse is interpreted as both paternal and maternal relatives,<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 7, p. 454-455.</ref> and the verse is said to command financial help to [[Silat al-Rahim|one's relatives]],<ref>Ibn Sulaymān, ''Tafsīr muqātil Ibn sulaymān'', vol. 2, p. 483.</ref> having relationships with them,<ref>Thaʿlabī, ''al-Kashf wa l-bayān'', vol. 6, p. 37, Abū l-Futūḥ al-Rāzī, ''Rawḍ al-Jinān'', vol. 12, p. 82; Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 258, 261; Ālūsī, ''Rūḥ al-maʿānī'', vol. 7, p. 454.</ref> and doing what is required for kinship.<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 14, p. 109; Ṭabarānī, ''Tafsīr al-kabīr'', vol. 7, p. 2299.</ref> However, some people extend the scope of "relatives" to one's friends and neighbors as well.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 11, p. 369-370.</ref> Some other exegetes have interpreted the verse as helping other people in general.<ref>Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 259.</ref> | *Dhu l-qurba (relatives) in the verse is interpreted as both paternal and maternal relatives,<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 7, p. 454-455.</ref> and the verse is said to command financial help to [[Silat al-Rahim|one's relatives]],<ref>Ibn Sulaymān, ''Tafsīr muqātil Ibn sulaymān'', vol. 2, p. 483.</ref> having relationships with them,<ref>Thaʿlabī, ''al-Kashf wa l-bayān'', vol. 6, p. 37, Abū l-Futūḥ al-Rāzī, ''Rawḍ al-Jinān'', vol. 12, p. 82; Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 258, 261; Ālūsī, ''Rūḥ al-maʿānī'', vol. 7, p. 454.</ref> and doing what is required for kinship.<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 14, p. 109; Ṭabarānī, ''Tafsīr al-kabīr'', vol. 7, p. 2299.</ref> However, some people extend the scope of "relatives" to one's friends and neighbors as well.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 11, p. 369-370.</ref> Some other exegetes have interpreted the verse as helping other people in general.<ref>Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 259.</ref> | ||
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)]].<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 6, p. 586; Abū l-Futūḥ al-Rāzī, ''Rawḍ al-Jinān wa Rawḥ al-Janān'', vol. 12, p. 84; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 12, p. 332-333.</ref> 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). | 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)]].<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 6, p. 586; Abū l-Futūḥ al-Rāzī, ''Rawḍ al-Jinān wa Rawḥ al-Janān'', vol. 12, p. 84; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 12, p. 332-333.</ref> In some hadiths, the verse is interpreted as constant belief in [[Imamate]] and the Imams (a).<ref>ʿAyyāshī, ''Tafsīr al-ʿAyyāshī'', vol. 2, p. 267; Ḥuwayzī, ''Tafsīr nūr al-thaqalayn'', vol. 3, p. 79-80; Baḥrānī, ''al-Burhān'', vol. 3, p. 448-449.</ref> Thus, "dhu l-qurba" is interpreted as referring to [[Fatima al-Zahra (a)]]<ref>Furāt al-Kūfī, ''Tafsīr furāt al-kūfī'', p. 236.</ref> and her children<ref>Furāt al-Kūfī, ''Tafsīr furāt al-kūfī'', p. 236-237.</ref> and Ahl al-Bayt (a).<ref>ʿAyyāshī, ''Tafsīr al-ʿAyyāshī'', vol. 2, p. 267; Ḥuwayzī, ''Tafsīr nūr al-thaqalayn'', vol. 3, p. 79, 80; Baḥrānī, ''al-Burhān'', vol. 3, p. 448, 449.</ref> | ||
===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,<ref>Ibn Sulaymān, ''Tafsīr muqātil Ibn sulaymān'', vol. 2, p. 483; Thaʿlabī, ''al-Kashf wa l-bayān'', vol. 6, p. 37; Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 259.</ref> or excessive sins.<ref>Zamakhsharī, ''al-Kashshāf'', vol. 2, p. 629; Sayyid Quṭb, ''Fī ẓilāl al-Qurʾān'', vol. 4, p. 2191; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 12, p. 333.</ref> Thus, it has been interpreted as [[meanness]]<ref>Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 259.</ref> and [[adultery]] as well.<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 14, p. 109; Ṭabarānī, ''Tafsīr al-kabīr'', vol. 7, p. 2299; Thaʿlabī, ''al-Kashf wa l-bayān'', p. 37; Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 258, 259.</ref> However, bad conduct ("munkar") refers to sins that are not known in the society<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 12, p. 333.</ref> and are denied by the Shari'a and the [[Sunna]]<ref>Thaʿlabī, ''al-Kashf wa l-bayān'', vol. 6, p. 37; Abū l-Futūḥ al-Rāzī, ''Rawḍ al-Jinān'', vol. 12, p. 82; Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 258, 259.</ref> or the reason.<ref>Zamakhsharī, ''al-Kashshāf'', vol. 2, p. 629.</ref> Thus, things contrary to the human innate nature,<ref>Sayyid Quṭb, ''Fī ẓilāl al-Qurʾān'', vol. 4, p. 2191.</ref> or sins about which [[God]] has warned of the [[Hell]],<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 7, p. 455.</ref> such as [[lies]], [[polytheism]],<ref>Ibn Sulaymān, ''Tafsīr muqātil Ibn sulaymān'', vol. 2, p. 483; Ṭabarānī, ''Tafsīr al-kabīr'', vol. 7, p. 2299.</ref> and [[disbelief]],<ref>Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 259.</ref> 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.<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 7, p. 455.</ref> | ||
*"[[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.<ref>Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 20, p. 258, 259.</ref> 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== | ||