Document Type : Academicm and Research

Author

• Syed Hossein Karimpour

Assistant Professor, Department of Islamic Studies, Islamic Azad University, Lahijan, Iran

Abstract

Highlights

Introduction

Several Quranic verses explicitly mention the divine covenant. Among these are verses seven and eight of the al-Ahzab Chapter: “[Recall] when We took a pledge from the prophets, and from you and from Noah and Abraham and Moses and Jesus son of Mary, and We took from them a solemn pledge, so that He may question the truthful concerning their truthfulness.” In his commentary on verse seven of the Al-al-Ahzab Chapter, Tabatabaii, considering the content of the subsequent verse and based on a literary and rational analysis, establishes a general meaning for the term “the truthful” (ṣādiqīn) and identifies these two verses as referring to the primordial covenant (mīthāq-i dhar). In contrast, Fazlullah, while rejecting Tabatabaii’s literary and rational analysis, has attempted to confirm through reference to verse 33 of the al-Zumar Chapter the claim that the intended meaning of “truthfulness” (ṣidq) in “so that He may question the truthful concerning their truthfulness” is the covenant of prophethood, and that the verse applies solely to the covenant of the prophets. The present study seeks to answer several fundamental questions regarding the verses under discussion: 1) What is the intended meaning of the expressions “firm covenant” and “truthfulness of the truthful” in the Quran? 2) What are the strengths and weaknesses of Tabatabaii’s and Fazlullah’s views concerning the verses under discussion?

Examining Foundational Concepts

1. The Firm Covenant (Mīthāqun Ghalīẓ)

This Quranic expression refers to a specific type of covenant that, due to the weighty responsibility it places upon those bound by it, ensures they are held accountable for violating such a covenant or are faced with a warning that breaching such a covenant carries severe consequences.

2. Questioning

In our view, one can consider a type of questioning referred to as “pleasurable questioning.” This form of questioning becomes meaningful when the one being questioned enjoys a blessing or is deserving of a reward, and in that state, inquiring about the transition from hardship to blessing and reward is pleasurable for them.

3. The Truthfulness of the Truthful

In three instances within the Quran, the expression “their truthfulness” (ṣidqihim) is paired with the attribute “the truthful” (ṣādiqīn), and in at least two verses, the intended meaning of “truthfulness” in “their truthfulness” refers to “sincere intellectual, spiritual, and practical efforts in this world.” These efforts cause “the truthful” to reap the benefits of this sincere striving in the hereafter and receive divine reward and recompense.

Explaining Tabatabaii’s and Fazlullah’s Views

Tabatabaii argues that what comes to mind from the expression “he asked the scholar about his knowledge” is a request to demonstrate knowledge, whereas the phrase “he asked Zayd about his wealth or his knowledge” inquires about the very existence of that wealth or knowledge. Therefore, the meaning of “so that He may question the truthful concerning their truthfulness” is a demand for the truthful to manifest their inner truthfulness at the level of speech and action or through performing righteous deeds in this world. Based on his earlier literary analysis, he further emphasizes that the duties being questioned pertain to this world, not the hereafter, and since fulfilling these obligations depends on a covenant, this covenant must have taken place in a realm prior to this world, as indicated by the verses of dhar (real of pre-material existence). Fazlullah, citing verse 33 of the al-Zumar Chapter, interprets “so that He may question the truthful concerning their truthfulness” as “inquiring about the validity of the truthful ones’ actions in standing up to call to the truth and striving and fighting on this path.” He aligns the expression “their truthfulness” with “the responsibility of the prophets during their mission.”

Analysis of Tabatabaii’s and Fazlullah’s Views

It appears that Fazlullah’s fundamental objection regarding the implied meaning in Tabatabaii’s literary analysis is valid because in the phrase “you asked the scholar about his knowledge,” the inquiry could concern the “origin, manner, and motivation for acquiring knowledge.” Therefore, in interpreting “so that He may question the truthful concerning their truthfulness,” it can be conceived that those who are characterized by the enduring attribute of “the truthful” hold such an exalted and magnificent station that when their truthfulness (the full reality of their actions) is presented before them, and they are questioned about its motivation and attainment, they are prepared to joyfully reveal their pure and beautiful motives.

In Tabatabaii’s explanation regarding the application of the discussed verses to the world of pre-material existence (dhar), it is stated that the fulfillment of the obligations of the truthful depends on a covenant; therefore, this covenant must have occurred in another realm prior to this world. In response to this argument, it should be noted that even assuming the questioning about the truthfulness of the truthful pertains to this world, accepting the notion that the related covenant necessarily took place in pre-worldly realms is not necessary. Rather, it is possible for both the occurrence of the covenant and its fulfillment to take place within this world.

Regarding the interpretation of “He who brings the truth and he who confirms it” (39:33), which Fazlullah cites as evidence for restricting “so that He may question the truthful” to the covenant of prophethood, it must be noted that many exegetes, based on evidence present within the context of verse, consider the referent of this phrase to be general, applying to both prophets and non-prophets. Consequently, Fazlullah’s argument for limiting “so that He may question the truthful” exclusively to prophets is incomplete.

Conclusion

In analyzing and critiquing the views of Tabatabaii and Fazlullah, it can be stated that Tabatabaii’s definition of “questioning the truthful about their truthfulness” as “the manifestation of truthful deeds in this world” appears incomplete. Moreover, equating “the covenant of the prophets” with the primordial covenant (mīthāq-I dhar) in this view seems far from reality. As for Fazlullah, although his critique of Tabatabaii’s literary analysis contains valid points, he has presented an incomplete argument in his interpretation of “their truthfulness” and his restriction of “the truthfulness of the truthful” to “the covenant of the prophets.”

References

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Keywords

• alast
• the primordial realm
• firm covenant
• the truthfulness of the truthful
• al-Ahzab: 7-8

Main Subjects

• Islamic