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Salih al-Mu'minin: Difference between revisions
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==The Concept== | ==The Concept== | ||
Salih al-mu'minin means "the righteous among the faithful." Some scholars believe that "salih" in this phrase is a genus noun, concluding that it encompasses all righteous, pious, and fully faithful believers. In contrast, others reject this general interpretation, arguing that it refers to a specific individual. [['Allama Tabataba'i]] contends that "salih al-mu'minin" is distinct from "al-salih min al-mu'minin," as only the latter functions as a genus noun implying generality. This difference is due to the definite article "al-" modifying "salih" in "al-salih min al-mu'minin," while "salih al-mu'minin" in the verse does not convey such generality. | Salih al-mu'minin means "the righteous among the faithful."<ref>Qurashī, ''Qāmūs-i Qurān'', vol. 4, p. 142.</ref> Some scholars believe that "salih" in this phrase is a genus noun,<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 10, p. 471; Ālūsī, ''Rūḥ al-maʿānī'', vol. 14, p. 348; Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 24, p. 280.</ref> concluding that it encompasses all righteous, pious, and fully faithful believers.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 24, p. 280.</ref> In contrast, others reject this general interpretation, arguing that it refers to a specific individual.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 19, p. 332.</ref> [['Allama Tabataba'i]] contends that "salih al-mu'minin" is distinct from "al-salih min al-mu'minin," as only the latter functions as a genus noun implying generality. This difference is due to the definite article "al-" modifying "salih" in "al-salih min al-mu'minin," while "salih al-mu'minin" in the verse does not convey such generality.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 19, p. 332.</ref> | ||
==The Verse of Salih al-Mu'minin== | ==The Verse of Salih al-Mu'minin== | ||
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===Occasion of the Revelation of the Verse=== | ===Occasion of the Revelation of the Verse=== | ||
Various hadiths concerning the occasion of the revelation of the Verse of Salih al-Mu'minin suggest that some of the [[Prophet's (s) wives]] caused him distress. According to these hadiths, the Prophet (s) once visited one of his wives and had some honey, which caused his stay to be prolonged. [[Aisha]], along with some other wives, decided to distance themselves from the Prophet (s) the next time he visited by claiming that the honey he had consumed left a bad odor. As a result of this encounter, the Prophet (s) decided not to consume honey anymore. According to some of these hadiths, the Prophet (s) also distanced himself from his wives and considered divorcing them. Eventually, verses of [[Sura al-Tahrim]] were revealed, prohibiting the Prophet (s) from forbidding for himself what God had permitted. | Various hadiths concerning the occasion of the revelation of the Verse of Salih al-Mu'minin suggest that some of the [[Prophet's (s) wives]] caused him distress.<ref>Wāḥidī, ''Asbāb al-nuzūl al-Qurʾān'', p. 459-461.</ref> According to these hadiths, the Prophet (s) once visited one of his wives and had some honey, which caused his stay to be prolonged. [[Aisha]], along with some other wives, decided to distance themselves from the Prophet (s) the next time he visited by claiming that the honey he had consumed left a bad odor. As a result of this encounter, the Prophet (s) decided not to consume honey anymore. According to some of these hadiths, the Prophet (s) also distanced himself from his wives and considered divorcing them. Eventually, verses of [[Sura al-Tahrim]] were revealed, prohibiting the Prophet (s) from forbidding for himself what God had permitted.<ref>Wāḥidī, ''Asbāb al-nuzūl al-Qurʾān'', p. 459-461.</ref> | ||
The verse also called upon the wives of the Prophet (s) to [[repent]] for having caused him distress, warning them that if they continued to trouble the Prophet (s), God is his guardian. Should any danger confront him, God, along with [[Gabriel]], the righteous among the believers (salih al-mu'minin), and other [[angels]], will support him. | The verse also called upon the wives of the Prophet (s) to [[repent]] for having caused him distress, warning them that if they continued to trouble the Prophet (s), God is his guardian. Should any danger confront him, God, along with [[Gabriel]], the righteous among the believers (salih al-mu'minin), and other [[angels]], will support him.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 19, p. 331.</ref> | ||
==Who Is the Righteous Among the Faithful?== | ==Who Is the Righteous Among the Faithful?== | ||
Many Shiite exegetes argue that "the righteous among the faithful" refers specifically to Imam Ali (a). According to [[al-'Allama al-Majlisi]], all Shiite scholars, and according to [[al-'Allama al-Hilli]], all Quranic exegetes agree that "salih al-mu'minin" refers to Imam Ali (a). They cite hadiths found in both Shiite and Sunni sources, which identify [[Imam Ali (a)]] as the sole referent of this phrase. The rationale behind this view is that "the righteous among the faithful" must represent the best of believers and be [[infallible]], given its mention alongside Gabriel and other angels. [['Allama Tabataba'i]] also holds that Imam Ali (a) is the only instance of "salih al-mu'minin." In contrast, some other Sunni and Shiite exegetes maintain that the phrase includes all righteous, pious, and fully faithful believers. Accordingly, Shiite Quranic exegetes [[Nasir Makarim Shirazi]] and [[Abd Allah Jawadi Amuli]] consider Imam Ali (a) to be the most exemplary instance of the righteous among the faithful. | Many Shiite exegetes argue that "the righteous among the faithful" refers specifically to Imam Ali (a). According to [[al-'Allama al-Majlisi]],<ref>Majlisī, ''Biḥār al-anwār'', vol. 36, p. 31.</ref> all Shiite scholars, and according to [[al-'Allama al-Hilli]],<ref>Ḥillī, ''Minhāj al-karāma'', p. 146.</ref> all Quranic exegetes agree that "salih al-mu'minin" refers to Imam Ali (a). They cite hadiths found in both Shiite<ref>See: Ḥuwayzī, ''Tafsīr nūr al-thaqalayn'', vol. 5, p. 370; Ṣadūq, ''al-Amālī'', p. 31.</ref> and Sunni sources,<ref>See: Ḥaskānī, ''Shawāhid al-tanzīl'', vol. 2, p. 341-352; Abū Ḥayyān Andulusī, ''al-Baḥr al-muḥīṭ'', vol. 5, p. 332; Suyūṭī, ''al-Durr al-manthūr'', vol. 6, p. 244.</ref> which identify [[Imam Ali (a)]] as the sole referent of this phrase. The rationale behind this view is that "the righteous among the faithful" must represent the best of believers and be [[infallible]], given its mention alongside Gabriel and other angels. [['Allama Tabataba'i]] also holds that Imam Ali (a) is the only instance of "salih al-mu'minin." In contrast, some other Sunni and Shiite exegetes maintain that the phrase includes all righteous, pious, and fully faithful believers. Accordingly, Shiite Quranic exegetes [[Nasir Makarim Shirazi]] and [[Abd Allah Jawadi Amuli]] consider Imam Ali (a) to be the most exemplary instance of the righteous among the faithful. | ||
Al-Alusi (d. 1270/1854), a Sunni exegete, believes that [[Abu Bakr]] and [[Umar]] are also examples of "the righteous among the faithful," but he clarifies that they are not the sole referents of the phrase. He attributes this view to Ibn al-'Asakir, a sixth/twelfth century Sunni exegete. Al-Alusi's rationale is that Abu Bakr and Umar had prohibited their daughters, [[Aisha]] and [[Hafsa]], who were wives of the Prophet (s), from troubling him. However, [[Al-Sayyid Nur Allah al-Husayni al-Shushtari|al-Shushtari]] argues that this interpretation is not widely accepted by Quranic exegetes and contends that "salih al-mu'minin" means as referring to the most righteous among the faithful, and hence it contradicts the rules of literary expression to interpret the phrase as referring to more than one individual. Additionally, some hadiths in Sunni sources suggest that Abu Bakr and Umar, or only Umar, were introduced as examples of this phrase; however, the chains of transmission for these hadiths are considered unreliable. | Al-Alusi (d. 1270/1854), a Sunni exegete, believes that [[Abu Bakr]] and [[Umar]] are also examples of "the righteous among the faithful," but he clarifies that they are not the sole referents of the phrase. He attributes this view to Ibn al-'Asakir, a sixth/twelfth century Sunni exegete. Al-Alusi's rationale is that Abu Bakr and Umar had prohibited their daughters, [[Aisha]] and [[Hafsa]], who were wives of the Prophet (s), from troubling him. However, [[Al-Sayyid Nur Allah al-Husayni al-Shushtari|al-Shushtari]] argues that this interpretation is not widely accepted by Quranic exegetes and contends that "salih al-mu'minin" means as referring to the most righteous among the faithful, and hence it contradicts the rules of literary expression to interpret the phrase as referring to more than one individual. Additionally, some hadiths in Sunni sources suggest that Abu Bakr and Umar, or only Umar, were introduced as examples of this phrase; however, the chains of transmission for these hadiths are considered unreliable. | ||
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* Ālūsī, Maḥmūd b. ʿAbd Allāh al-. ''Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm''. Edited by ʿAlī ʿAbd al-Bārī al-ʿAṭiyya. Beirut: Dār al-Kutub al-ʿIlmiyya, 1415 AH. | * Ālūsī, Maḥmūd b. ʿAbd Allāh al-. ''Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm''. Edited by ʿAlī ʿAbd al-Bārī al-ʿAṭiyya. Beirut: Dār al-Kutub al-ʿIlmiyya, 1415 AH. | ||
* Ḥākim al-Ḥaskānī, ʿUbayd Allāh b. ʿAbd Allāh al-. ''Shawāhid al-tanzīl li-qawāʿid al-tafḍīl''. Tehran: Sāzmān-i Chāp wa Intishārāt-i Wizārat-i Irshād-i Islāmī, 1411 AH. | * Ḥākim al-Ḥaskānī, ʿUbayd Allāh b. ʿAbd Allāh al-. ''Shawāhid al-tanzīl li-qawāʿid al-tafḍīl''. Tehran: Sāzmān-i Chāp wa Intishārāt-i Wizārat-i Irshād-i Islāmī, 1411 AH. | ||
* Ḥillī, al-Ḥasan b. Yūsuf al-. ''Minhāj al- | * Ḥillī, al-Ḥasan b. Yūsuf al-. ''Minhāj al-karāma fī maʿrifat al-imāma''. Mashhad: Muʾassisat ʿĀshūrā, 1379 Sh. | ||
* Ḥillī, al-Ḥasan b. Yūsuf al-. ''Nahj al-ḥaqq wa Kashf al-ṣidq''. Qom: Dār al-Hijra, 1407 AH. | * Ḥillī, al-Ḥasan b. Yūsuf al-. ''Nahj al-ḥaqq wa Kashf al-ṣidq''. Qom: Dār al-Hijra, 1407 AH. | ||
* Ḥuwayzī, ʿAbd ʿAlī b. al-Jumʿa al-. ''Tafsīr nūr al-thaqalayn''. Qom: ʿIsmā'ilīyān, 1415 AH. | * Ḥuwayzī, ʿAbd ʿAlī b. al-Jumʿa al-. ''Tafsīr nūr al-thaqalayn''. Qom: ʿIsmā'ilīyān, 1415 AH. | ||