چکیده:
Three types of punishment are counted for sins: contractual punishment, punishment that has an ontological and natural relationship with the sin, and punishment that is the embodiment of the crime itself and nothing separate from it. The interpretation of verse 41 of Ar-Rum: 'Corruption has appeared throughout the land and sea because of what the hands of people have earned, in order that He may let them taste some of what they have done, so that they may return [to righteousness]' expresses the ontological and worldly effects of sins. The word 'Fasad' (corruption) is one of the equivalent words for sin. Furthermore, sin itself is corruption in the sense of deviating from moderation; its result is the destruction of the land and the sea, and the wave created by inappropriate human behavior in existence flows forever, and the evil of human actions becomes clearer in the hereafter, which is the place where truths manifest. The punishment that has an ontological and natural relationship with sin in this world consists of the positional effects of the sin and its worldly retribution, and in the hereafter, it is the essence of the action itself that manifests.
خلاصه ماشینی:
According to Nahhas, depending on whether corruption refers to the sins themselves or the result of sins, the verse can be interpreted in two ways: In the first case, the meaning of the verse is that sins have appeared on land and sea, which humans themselves have committed: "بـِمَا كَسَبَتْ أَيْدِى النَّاسِ.
In the second case, the meaning becomes: corruption and destruction appeared on land and sea due to the bad actions of humans (such as the lack of rain and high prices, which according to hadiths are the result of people's sins).
(Shawkani, 1414: 4 / 263) According to Shawkani, the destructions and calamities that occur to mankind are of two types: first, they are the direct result of their own actions (such as famine following wars); second, they are calamities that God sends upon them as a result of humans' improper actions (such as the lack of rain and drought due to injustice) (ibid).
(ibid) According to Sayyid Muhammad Husayn Tabataba'i, the verse refers to the existence of a direct relationship between human actions and the events of the world.
(Tabataba'i, 1417: 16 / 197 - 196) According to the Allamah, the phrase "بـِمَا كَسَبَتْ أَيْدِى النَّاسِ" refers to this truth: that the corruption appearing on earth is due to the actions of the people; meaning because of the polytheism they practice and the sins they commit.
In summarizing the previous points, it must be said that most commentators consider the "corruption" mentioned in the verse to be the result of human sins, which is the same as "بـِمَا كَسَبَتْ أَيْدِى النَّاسِ".
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