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Qur'an 35:10

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Qur'an 35:10
Verse's Information
SuraSura Fatir
Verse10
Juz'22
Content Information
Place of
Revelation		Mecca
Abouthow to achieve true dignity


Qur'an 35:10 presents God as the true source of dignity and identifies pure speech and righteous deeds as means of attaining dignity. Dignity is described as an inner strength that enables a person to resist temptation and external domination.

In exegetical sources, the phrase al-kalim al-ṭayyib ("pure words") has been interpreted as referring to correct belief in tawhid, prophethood, and wilaya. Dhikrs such as "La ilaha illa Allah" ("There is no god but Allah") have also been regarded as examples of it. The "ascent" (ṣuʿūd) of pure words is also interpreted as their acceptance by God. According to some narrations, this acceptance is conditional on accepting the wilaya of the Ahl al-Bayt (a).

According to commentators, a righteous deed is an action performed on the basis of correct belief. The phrase wa l-ʿamal al-ṣāliḥ yarfaʿuh ("and righteous deed elevates it") indicates that pure speech and righteous deeds are accepted only in conjunction with one another. True dignity is attained through this relationship, not through the schemes that polytheists used to gain honor.

True Dignity in the Shadow of Tawhid

Qur'an 35:10 introduces God as the source of all dignity[1] and emphasizes that anyone seeking dignity should seek it from God.[2] In this verse, pure speech and righteous deeds are presented as means of attaining divine dignity.[3]

According to commentators, this verse, which is regarded as a Meccan verse, criticizes the polytheists for seeking dignity through idols and believing that accepting the message of Prophet Muhammad (s) would diminish their social influence and cause them to lose their followers.[4] The hypocrites also believed that their status and prestige depended on aligning themselves with the polytheists. The verse therefore emphasizes that people should not turn to false deities to overcome life's difficulties.[5]

Dignity is described as an inner strength that enables a person to resist rebellious impulses, desires, and domination by wealth and power.[6] According to narrations,[7] this strength derives solely from faith in God,[8] who is the ultimate source of dignity and invincibility.[9]

Exegetical and Hadith-Based Interpretations of "al-Kalim al-Tayyib"

Some commentators interpret the phrase al-kalim al-ṭayyib ("pure words") in the verse as referring to correct belief in God, the Resurrection, and religion.[10] Other interpretations understand the expression as referring to affirmations of tawhid, prophethood, and wilaya. In narrations,[11] dhikrs such as "La ilaha illa Allah" and "Muhammad rasul Allah" are also cited as examples of pure words.[12] Drawing on a narration from Imam al-Sadiq (a),[13] a group of commentators hold that this part of the verse refers to the wilaya of the Ahl al-Bayt (a). According to this interpretation, if a person does not accept this wilaya, their deeds will neither ascend to God nor be accepted.[14]

According to Ayatollah Khamenei, knowledge acquired by the human soul through the Qur'an and supplications is also considered an instance of pure speech.[15] Ayatollah Makarim Shirazi, a Shi'a commentator, regards all these cases as examples of speech with pure content.[16]

Some commentators interpret the ascent of al-kalim al-ṭayyib as its acceptance by God and the granting of reward for it.[17] Others hold that angels ascend to God carrying a record of a servant's faith and obedience in the Book of Deeds.[18] Allama Tabataba'i, a Shi'a commentator, interprets the ascent of al-kalim al-ṭayyib as its drawing near to God, which in turn brings the servant closer to Him. He regards divine acceptance as a consequence of this proximity.[19]

Connection between Righteous Deed and Pure Speech

A righteous deed is understood as an action performed on the basis of correct belief.[20] In some narrations, heartfelt affirmation of devotional formulas expressing belief in tawhid, prophethood, and wilaya is also regarded as a righteous deed.[21]

The phrase wa l-ʿamal al-ṣāliḥ yarfaʿuh in the verse has been interpreted in two ways. Some commentators believe that righteous deeds elevate pure speech to God, while others hold that pure speech elevates righteous deeds. According to the latter interpretation, a deed is accepted only when accompanied by pure belief.[22] Some commentaries also cite a narration from the Prophet (s) stating that when a person's deeds confirm their truthful words, those words ascend to God. If their deeds contradict their words, however, their words are rejected because of their bad deeds.[23]

Some commentators interpret sayyiʾāt ("evil deeds") in this verse as the schemes that polytheists used to attain dignity.[24] Others understand the term as referring specifically to the plots of the Quraysh against Prophet Muhammad (s).[25]

Notes

  1. ↑ Bahjat-pūr, Hamgām bā waḥy, vol. 3, p. 271.
  2. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 17, p. 22.
  3. ↑ Sayyid Quṭb, Fī ẓilāl al-Qurʾān, vol. 5, p. 2930.
  4. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 193.
  5. ↑ Bahjat-pūr, Hamgām bā waḥy, vol. 3, p. 272.
  6. ↑ Sayyid Quṭb, Fī ẓilāl al-Qurʾān, vol. 5, p. 2931; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 197.
  7. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 628; Majlisī, Biḥār al-anwār, vol. 68, p. 120.
  8. ↑ Sayyid Quṭb, Fī ẓilāl al-Qurʾān, vol. 5, p. 2931; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 197.
  9. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 193.
  10. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 195.
  11. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 208; ʿArūsī Huwayzī, Tafsīr nūr al-thaqalayn, vol. 4, p. 353.
  12. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 17, p. 23; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 193; Qarāʾatī, Tafsīr-i nūr, vol. 7, p. 479.
  13. ↑ Kulaynī, al-Kāfī, vol. 1, p. 430; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 4, p. 3; Baḥrānī, al-Burhān, vol. 4, p. 539.
  14. ↑ For example see: Lāhījī, Tafsīr-i sharīf-i Lāhījī, vol. 3, pp. 710–711; Baḥrānī, Tarjuma-yi tafsīr-i riwāyī-yi al-Burhān, vol. 7, pp. 578–579; Bahjat-pūr, Hamgām bā waḥy, vol. 3, p. 273.
  15. ↑ Khāminiʾī, "Bayānāt dar dīdār-i masʾūlān-i niẓām", Khamenei.ir.
  16. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 195.
  17. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 628.
  18. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 628.
  19. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 17, p. 23.
  20. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 17, p. 24.
  21. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 208; ʿArūsī Huwayzī, Tafsīr nūr al-thaqalayn, vol. 4, p. 353.
  22. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 629; Mudarrisī, Min hudā l-Qurʾān, vol. 11, p. 32.
  23. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 208; ʿArūsī Huwayzī, Tafsīr nūr al-thaqalayn, vol. 4, p. 353; Fayḍ Kāshānī, al-Ṣāfī, vol. 4, p. 233.
  24. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 17, p. 24.
  25. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 629.

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