Draft:Qur'an 35:28
 | |
| Verse's Information | |
|---|---|
| Name | Qur'an 35:28 |
| Sura | Fatir (Qur'an 35) |
| Verse | 28 |
| Juz' | 22 |
| Content Information | |
| Place of Revelation | Mecca |
| Topic | Ethical |
| About | Signs of monotheism and the responsibility of scholars |
| Related Verses | Qur'an 35:27 |
Qur'an 35:28 draws the attention of believers to the diversity of colors in mankind, crawling creatures, and animals so that they contemplate on monotheism. From this verse, a kind of correlation between knowledge and responsibility is inferred, and based on a hadith, it is said that if an individual's speech and behavior are not harmonious, he is not considered a scholar. Khashya (fear/awe) in this verse means the fear of responsibility along with the understanding of the greatness of the Lord's station.
Also, from this verse, an ethical message is derived that believers must always be between fear and hope. One of the social functions of the knowledge of scholars is also the expansion of humility and ethical transcendence in society.
Introduction, Text, and Translation of the Verse
Qur'an 35:28 points to the diversity of colors in humans and creatures as signs of monotheism. Also, it is mentioned in this verse that only scholars feel responsible before God[1] and at the end, the honor and dominant power of God against enemies and His endless love for friends are discussed.[2]
| “ | وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ
|
” |
| “ | And of humans and beasts and cattle there are likewise diverse hues. Only those of Allah’s servants having knowledge fear Him. Indeed Allah is all-mighty, all-forgiving.
|
” |
| — Qur'an 35:28 | ||
Who are the Scholars?
"By scholars, it means those whose actions are in harmony with their words; one whose speech and deeds are not in harmony is not a scholar." [3]
According to 'Allama Tabataba'i, the meaning of scholars in Qur'an 35:28 is the scholars of Allah (ulama bi-llah); meaning those who have complete knowledge of the names, attributes, and actions of God and through this, they have tranquil hearts and souls free from doubt and anxiety, and their speech and behavior are in harmony.[4] Some others have also used the concept of "practicing scholar" ('alim-i 'amil) and the meaning of scholars in this verse are those who feel responsible towards their duties and act upon their knowledge.[5]
The Fear of Scholars from God
Based on the sentence "Only those of Allah's servants having knowledge fear Him", it has been said that the khushu' and humility of the scholars spread to their companions and those around them, and through this, it becomes prevalent in society.[6] Preachers and propagators also use the sentence "Only those of Allah's servants having knowledge fear Him" to explain the relationship between knowledge and humility.[7]
According to exegetes, the fear of scholars towards God in this verse has a deeper meaning than ordinary fear.[8] According to the belief of 'Allama Tabataba'i, the meaning of fear (khashya) is khushu' inwardly and khudu' outwardly.[9] Makarim Shirazi has also stated in the exegesis of this verse that among all servants, scholars have attained the high station of fear; meaning a fear that is accompanied by the understanding of the greatness of the Lord's station and they comprehend its heavy responsibility.[10]
Believers Being Between Fear and Hope
One of the ethical functions of Qur'an 35:28 has been introduced as placing believers between fear and hope.[11] The concept of fear and hope has been extracted from the concluding sentence of this verse (Indeed Allah is all-mighty, all-forgiving).[12] The endless honor and power of God, to which the word "all-mighty" ('aziz) refers, has been considered the source of fear and awe of thinkers. Just as the endless divine forgiveness and mercy, which is understood from the word "all-forgiving" (ghafur), has been evaluated as the source of hope for believers.[13] 'Allama Tabataba'i has also considered the sentence (Indeed Allah is all-mighty, all-forgiving) as the cause for the fear of scholars, explaining that since God is always dominant and prevailing, He is all-mighty, and therefore the gnostics fear Him; and since He is all-forgiving and very forgiving towards sins and mistakes, gnostics believe in Him, seek proximity to His court, and are eager for encountering Him.[14]
Notes
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1380 Sh, vol. 18, p. 248.
- ↑ Al-Ṭabarsī, Majmaʿ al-bayān, 1408 AH, vol. 8, p. 636.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1380 Sh, vol. 18, p. 248.
- ↑ Ṭabāṭabāʾī, al-Mīzān, 1393 AH, vol. 17, p. 43.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1380 Sh, vol. 18, p. 248.
- ↑ Ṣāliḥī and Ṭāhirī, "Kārkard-hā-yi akhlāqī, ijtimāʿī wa tarbiyatī-yi ʿilm az dīdgāh-i Ḥaḍrat-i ʿAlī ʿalayh al-salām wa rāhkār-hā-yi kārburdī-yi āmūzish-i ʿulūm dar Īrān", p. 142.
- ↑ Ṣāliḥī and Ṭāhirī ʿAbduhwaz, "Kārkard-hā-yi akhlāqī, ijtimāʿī wa tarbiyatī-yi ʿilm az dīdgāh-i Ḥaḍrat-i ʿAlī (a) wa rāhkār-hā-yi kārburdī-yi āmūzish-i ʿulūm dar Īrān", Webgāh-i Pizhūhish-hā-yi Maʿnawī.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1380 Sh, vol. 18, p. 247.
- ↑ Ṭabāṭabāʾī, al-Mīzān, 1393 AH, vol. 17, p. 43.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1380 Sh, vol. 18, p. 247.
- ↑ Muṣṭafawī, "Tafsīr-i innamā yakhshā l-lāha min ʿibādihi l-ʿulamāʾ", Webgāh-i ʿulūm-i Qurʾān wa ḥadīth.
- ↑ Muṣṭafawī, "Tafsīr-i innamā yakhshā l-lāha min ʿibādihi l-ʿulamāʾ", Webgāh-i ʿulūm-i Qurʾān wa ḥadīth.
- ↑ Muṣṭafawī, "Tafsīr-i innamā yakhshā l-lāha min ʿibādihi l-ʿulamāʾ", Webgāh-i ʿulūm-i Qurʾān wa ḥadīth.
- ↑ Ṭabāṭabāʾī, al-Mīzān, Manshūrāt-i Ismāʿīlīyān, vol. 17, p. 43.
References
- Ṣāliḥī, Akbar, and Isfandiyār Ṭāhirī. "Kārkard-hā-yi akhlāqī, ijtimāʿī wa tarbiyatī-yi ʿilm az dīdgāh-i Ḥaḍrat-i ʿAlī ʿalayh al-salām wa rāhkār-hā-yi kārburdī-yi āmūzish-i ʿulūm dar Īrān". In Majalla-yi pizhūhish-nāma-yi tarbiyat-i tablīghī, no. 3 & 4, spring and summer 1393 Sh.
- Ṭabāṭabāʾī, al-Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut: Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, third edition, 1393 AH.
- Ṭabāṭabāʾī, Muḥammad Ḥusayn. Al-Mīzān. Manshūrāt-i Ismāʿīlīyān, n.d.
- Al-Ṭabarsī, al-Faḍl b. al-Ḥasan. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Beirut: Dār al-Maʿrifa li-l-Ṭibāʿa wa l-Nashr, second edition, 1408 AH.
- Muṣṭafawī, Sayyid Mahdī. "Tafsīr-i innamā yakhshā l-lāha min ʿibādihi l-ʿulamāʾ". Webgāh-i ʿulūm-i Qurʾān wa ḥadīth, date of posting: Urdībihisht 27, 1396 Sh, date of visit: Ābān 23, 1402 Sh.
- Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 41st edition, 1380 Sh.