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Qur'an 10:36

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Qur'an 10:36
Verse's Information
SuraSura Yunus
Verse36
Juz'11
Content Information
Place of
Revelation		Mecca
TopicTheological
AboutPolytheists
Related VersesQur'an 53:28


Verse 36 of Sura Yunus (Arabic: الآية 36 من سورة یونس) (Qur'an 10:36) considers the root of the ideological deviation of polytheists to be the result of following conjecture (ẓann). Following the preceding verses which discuss the duality of guidance and misguidance, this verse emphasizes that following conjecture never leads a person to the Truth. Exegetes consider the main root of the polytheists' deviation to be the lack of rational proof and their reliance on blind imitation. Some also emphasize the centrality of knowledge, noting that numerical majority is not a sign of truthfulness, and opponents of Prophets lack rational argumentation.

Relying on the distinction made in the verse between the "ignorant majority" and the "aware but stubborn minority," some exegetes believe that the leaders of disbelief (kufr), despite knowing the invalidity of their path, invite people to falsehood due to interests and stubbornness; thus, guiding this minority is impossible, but guiding the ignorant majority is possible if conditions are met.

Verse 36 of Sura Yunus is cited in Usul al-Fiqh as evidence for the non-authority (ḥujjiyya) of conjecture in deducing legal rulings. Furthermore, in theology, this verse is the basis for the prohibition of imitation in Usul al-Din (Principles of Religion) and emphasizes an epistemic system based on knowledge and certainty.

Deviation of Polytheists due to Following Conjecture

Verse 36 of Sura Yunus, continuing the previous verses that address the duality of guidance and misguidance, considers guidance to be the monopoly of God and states that the deities of the polytheists are not only not agents of guidance but are themselves in need of guidance. According to Nasir Makarim Shirazi, the main cause of the polytheists' deviations is following fancy and conjecture, whereas this method is never a path to reach the truth.[1]

According to Abu l-Futuh al-Razi in the exegesis Rawd al-jinan, most polytheists receive their beliefs not based on proof (burhan), but based on conjecture and blind imitation.[2] Muhsin Qara'ati considers the message of this verse to be an indication that what has real value is "knowledge," and majority is not always a sign of truthfulness.[3] Citing this verse, he believes that the opponents of Prophets do not possess clear rational proofs and usually speak based on conjecture.[4]

وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا ۚ إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَفْعَلُونَ

And most of them follow not except assumption. Indeed, assumption avails not against the truth at all. Indeed, Allah is Knowing of what they do.

Regarding the fact that the verse speaks of the following of conjecture by "most" of the disbelievers and not "all" of them, 'Allama Tabataba'i states that the leaders of disbelief not only do not have conjecture regarding the correctness of their creed, but they are certain of its incorrectness; however, due to stubbornness and seeking profit, they abandon the truth and invite people to falsehood.[5] Noting this distinction in the Qur'an between the majority unaware of the truth and the stubborn minority, some exegetes believe that it is possible to guide this majority, but the small group that walks the wrong path knowingly cannot be guided.[6]

Function in Usul al-Fiqh

Shi'a scholars of Usul al-Fiqh have introduced Verse 36 of Sura Yunus (Qur'an 10:36) as one of the Quranic proofs for the non-authority (ḥujjiyya) of conjecture (ẓann) in legal rulings. They claim that the verse states generally and as a rule that conjecture does not avail us against the truth; therefore, legal rulings cannot rely on conjecture unless its authority is established by a definitive proof; for instance, regarding al-Khabar al-Wahid (single-source report), some believe that the Lawgiver has permitted its use.[7]

Function in Theology

Verse 36 of Sura Yunus (Qur'an 10:36) is also cited to demonstrate the prohibition of imitation in Usul al-Din (Principles of Religion).[8] According to some scholars, this verse recommends an epistemic system based on knowledge and certainty to people.[9] Similar to Qur'an 53:28, this verse condemns the weak beliefs of the polytheists and reproaches following conjecture and assumption in religious beliefs and convictions.[10]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 8, p. 283.
  2. ↑ Rāzī, Rawḍ al-jinān, 1408 AH, vol. 10, p. 44.
  3. ↑ Qarāʾatī, Tafsīr-i nūr, 1383 Sh, vol. 3, p. 569.
  4. ↑ Qarāʾatī, Tafsīr-i nūr, 1383 Sh, vol. 3, p. 569.
  5. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 10, p. 91.
  6. ↑ Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i mihr, 1387 Sh, vol. 9, p. 74; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 8, pp. 283–284.
  7. ↑ Anṣārī, Farāʾid al-uṣūl, 1416 AH, vol. 1, p. 52; Nāʾīnī, Ajwad al-taqrīrāt, 1352 Sh, vol. 1, p. 501; Ḥakīm, Al-Uṣūl al-ʿāmma, 1418 AH, p. 29.
  8. ↑ Fattāl Nīshābūrī, Rawḍat al-wāʿiẓīn, 1375 Sh, vol. 1, p. 21; Ṣadr, Al-Ijtihād wa l-taqlīd, 1420 AH, p. 85.
  9. ↑ Majlisī, Mirʾāt al-ʿuqūl, 1404 AH, vol. 7, p. 133; Ījī, Sharḥ al-mawāqif, vol. 8, p. 283.
  10. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 22, p. 530.

References

  • Anṣārī, Murtaḍā b. Muḥammad Amīn al-. Farāʾid al-uṣūl. Qom, Muʾassisa al-Nashr al-Islāmī, 1416 AH.
  • Fattāl Nīshābūrī, Muḥammad b. Aḥmad. Rawḍat al-wāʿiẓīn wa baṣīrat al-muttaʿiẓīn. Qom, Intishārāt-i Raḍī, 1375 Sh.
  • Ḥakīm, Muḥammad Taqī b. Muḥammad Saʿīd al-. Al-Uṣūl al-ʿāmma fī l-fiqh al-muqāran. Qom, Ahl al-Bayt (a) World Assembly, 1418 AH.
  • Ījī, ʿAbd al-Raḥmān b. Aḥmad. Sharḥ al-mawāqif. Commentator: ʿAlī b. Muḥammad al-Jurjānī. Editor: Muḥammad Naʿsānī Ḥalabī. Qom, Al-Sharīf al-Raḍī, n.d.
  • Majlisī, Muḥammad Bāqir b. Muḥammad Taqī al-. Mirʾāt al-ʿuqūl fī sharḥ akhbār Āl al-Rasūl. Editor: Hāshim Rasūlī Maḥallātī. Tehran, Dār al-Kutub al-Islāmiyya, 1404 AH.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Nāʾīnī, Muḥammad Ḥusayn. Ajwad al-taqrīrāt. Qom, Maṭbaʿat al-ʿIrfān, 1352 Sh.
  • Qarāʾatī, Muḥsin. Tafsīr-i nūr. Tehran, Markaz-i Farhangī-yi Darshāyī az Qurʾān, 1383 Sh.
  • Rāzī, Ḥusayn b. ʿAlī Abū l-Futūḥ al-. Rawḍ al-jinān wa rawḥ al-janān fī tafsīr al-Qurʾān. Editors: Muḥammad Jaʿfar Yāḥaqqī & Muḥammad Mahdī Nāṣiḥ. Mashhad, Āstān-i Quds-i Raḍawī, 1408 AH.
  • Riḍāʾī Iṣfahānī, Muḥammad ʿAlī. Tafsīr-i Qurʾān-i mihr. Qom, Pazhūhash-hā-yi Tafsīr wa ʿUlūm-i Qurʾān, 1387 Sh.
  • Ṣadr, Riḍā. Al-Ijtihād wa l-taqlīd. Qom, Daftar-i Tablīghāt-i Islāmī, 1420 AH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut, Muʾassisa al-Aʿlamī, 1393 Sh.
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