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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


Verse 10 of Sura Fatir (Arabic: آية 10 من سورة الفاطر) (Qur'an 35:10) considers God as the true source of dignity and introduces pure speech and righteous deeds as factors for achieving dignity. Dignity is described as an internal power that makes a human resistant to internal temptations and external domination.

The phrase "al-kalim al-ṭayyib" (pure words) in exegetical sources has been interpreted as the correct belief about tawhid, prophethood, and wilaya, and dhikrs such as "La ilaha illa Allah" (There is no god but Allah) have been considered as its instances. The expression "ascent" (ṣuʿūd) regarding pure speech is also considered to mean its acceptance by God, which based on narrations, is conditional on accepting the Wilaya of the Ahl al-Bayt (a).

According to commentators, a righteous deed is a behavior formed based on a correct belief, and the phrase "wa l-ʿamal al-ṣāliḥ yarfaʿuh" (and righteous deed elevates it) indicates that pure speech and righteous deed are accepted only in connection with each other. True dignity is also achieved from this connection, not from the tricks that polytheists used to gain credibility.

True Dignity in the Shadow of Tawhid

Verse 10 of Sura Fatir introduces God as the source of all dignities[1] and emphasizes that anyone seeking dignity must seek it from God.[2] In this verse, pure speech and righteous deed are considered factors for achieving divine dignity.[3]

According to commentators, this verse, which is considered one of the Makki verses,[4] points out the error of polytheists; because they sought their dignity from idols and thought that believing in Prophet Muhammad (s) would lead to a reduction in their social influence and the loss of their followers.[5] Also, hypocrites believed that their greatness and credit lay in aligning and compromising with polytheists;[6] therefore, it is emphasized that one should not go to imaginary idols to remove life obstacles.[7]

Dignity is described as an internal power that makes a human resistant and invincible against rebellion, desires, and the domination of wealth and force.[8] Based on narrations,[9] this power originates only from faith in God;[10] because He is the absolute source of dignity and invincibility.[11]

Exegetical and Narrative Analysis of "Kalim Tayyib"

The phrase "al-kalim al-ṭayyib" (pure words) in the verse has been interpreted as correct belief about God, Resurrection, and religion.[12] Commentators have considered this expression as a reference to testifying to tawhid, prophethood, and wilaya, and in narrations,[13] dhikrs such as "La ilaha illa Allah" and "Muhammad rasul Allah" have been considered as its instances.[14] Also, a group of commentators, based on a narration from Imam al-Sadiq (a),[15] believe that the meaning of this part of the verse is the Wilaya of the Ahl al-Bayt (a), and if someone does not accept it, their deeds will not ascend to God and will not be accepted.[16]

According to Ayatollah Khamenei, the knowledge formed in the human soul from the Qur'an and supplications is also considered an instance of "pure speech".[17] Ayatollah Makarim Shirazi, a Shi'a commentator, believes that all the mentioned cases can be examples of speech that has pure content.[18]

Some commentators have considered the ascent of "kalim al-tayyib" to mean its acceptance by God and giving rewards for it.[19] Some also believe that angels ascend to God with the Book of Deeds written from the faith and obedience of the servant.[20] Allama Tabataba'i, a Shi'a commentator, considers the ascent of "kalim al-tayyib" as its proximity to God, which also causes the servant to be close to the Lord, and considers its acceptance as a requirement of this proximity.[21]

Connection between Righteous Deed and Pure Speech

Righteous deed is said to be any action performed based on a correct belief.[22] In some narrations, heartfelt belief in dhikrs that indicate monotheism, prophethood, and wilaya is also considered an instance of righteous deed.[23]

The phrase "wa l-ʿamal al-ṣāliḥ yarfaʿuh" in the verse has been interpreted in two ways; some believe that righteous deed elevates pure speech to God. Others believe that pure speech elevates righteous deed; meaning that an action is accepted when it is accompanied by a pure belief.[24] Also, in some commentaries, a narration from the Prophet (s) is quoted that if a human's action confirms his truthful speech, that speech ascends to God; but in case of inconsistency between speech and action, the speech is returned due to the bad deed.[25]

Some commentators have interpreted "sayyi'at" (evil deeds) in this verse as various tricks that polytheists used to achieve dignity.[26] Some also considered it specifically referring to the conspiracies of the Quraysh tribe against Prophet Muhammad (s).[27]

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. ↑ Qarashī, Tafsīr-i aḥsan al-ḥadīth, vol. 9, p. 2.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 193.
  6. ↑ Shāh ʿAbd al-ʿAẓīmī, Tafsīr-i ithnā ʿasharī, vol. 11, p. 18; Fayḍ al-Islām, Tarjuma wa tafsīr-i Qurʾān-i ʿaẓīm, vol. 3, p. 858.
  7. ↑ Bahjat-pūr, Hamgām bā waḥy, vol. 3, p. 272.
  8. ↑ Sayyid Quṭb, Fī ẓilāl al-Qurʾān, vol. 5, p. 2931; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 197.
  9. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 628; Majlisī, Biḥār al-anwār, vol. 68, p. 120.
  10. ↑ Sayyid Quṭb, Fī ẓilāl al-Qurʾān, vol. 5, p. 2931; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 197.
  11. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 193.
  12. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 195.
  13. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 208; ʿArūsī Huwayzī, Tafsīr nūr al-thaqalayn, vol. 4, p. 353.
  14. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 17, p. 23; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 193; Qarāʾatī, Tafsīr-i nūr, vol. 7, p. 479.
  15. ↑ Kulaynī, al-Kāfī, vol. 1, p. 430; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 4, p. 3; Baḥrānī, al-Burhān, vol. 4, p. 539.
  16. ↑ 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.
  17. ↑ Khāminiʾī, "Bayānāt dar dīdār-i masʾūlān-i niẓām", Khamenei.ir.
  18. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 18, p. 195.
  19. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 628.
  20. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 628.
  21. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 17, p. 23.
  22. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 17, p. 24.
  23. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 208; ʿArūsī Huwayzī, Tafsīr nūr al-thaqalayn, vol. 4, p. 353.
  24. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 629; Mudarrisī, Min hudā l-Qurʾān, vol. 11, p. 32.
  25. ↑ 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.
  26. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 17, p. 24.
  27. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 629.

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