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*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> | *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.<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. | *"[[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.<ref>Zamakhsharī, ''al-Kashshāf'', vol. 2, p. 629.</ref> It has also been interpreted as injustice,<ref>Ibn Sulaymān, ''Tafsīr muqātil Ibn sulaymān'', vol. 2, p. 483; Ṭabrisī, ''Majmaʿ al-bayān'', vol. 6, p. 587; Sayyid Quṭb, ''Fī ẓilāl al-Qurʾān'', vol. 4, p. 2191; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 12, p. 333.</ref> selfishness<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 14, p. 109; Ṭabarānī, ''Tafsīr al-kabīr'', vol. 7, p. 2299.</ref> or viciousness.<ref>Thaʿlabī, ''al-Kashf wa l-bayān'', vol. 6, p. 37.</ref> | ||
==Cultural and Social Messages== | ==Cultural and Social Messages== | ||
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*The human innate inclination to justice and kindness and the human instinctive aversion of immorality and bad conduct. | *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.<ref>Qirāʾatī, ''Tafsīr-i nūr'', vol. 4, p. 571-572.</ref> | ||
==Notes== | ==Notes== | ||
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