وَمَن يُسلِم وَجهَهُ إِلَى اللَّهِ وَهُوَ مُحسِنٌ فَقَدِ استَمسَكَ بِالعُروَةِ الوُثقىٰ ۗ وَإِلَى اللَّهِ عاقِبَةُ الأُمورِ
Whoever submits his face to Allah while he is virtuous, has certainly held fast to the firmest handle, and with Allah lies the outcome of all matters.
EXEGESIS
Istamsaka (held fast) is a form ten verb from the root verb masaka. Istamsaka means to take a firm hold of something, to strongly adhere to something.[1]
Al-ʿurwah al-wuthqā (the firmest handle) is an adjectival phrase consisting of a noun (al-ʿurwah) and its adjective (al-wuthqā). The noun al-ʿurwah means a handle,[2] such as the handle of a bucket[3] or a jug;[4] a loop;[5] a link.[6] Since the noun al-ʿurwah is grammatically feminine, its adjective must also be grammatically feminine. Al-wuthqā is a feminine superlative adjective.[7] Its masculine counterpart is al-awthaq.[8] Al-wuthqā means the thing most relied on,[9] the most firm and secure thing on which reliance is placed.[10] Hence, the adjectival phrase al-ʿurwah al-wuthqā means the most firm, reliable, and secure handle,[11] the firmest handle which is sought to be held on to, and which does not entertain rupture/severance.[12]
EXPOSITION
This verse compares two groups. It compares the group mentioned in the previous verse to the group described in this verse.[13] The group in the previous verse follows the path of the forefathers and adheres to inherited customs and norms not based on evidence, reason, or transmitted divine wisdom.[14] The group in this verse adheres to God’s religion, described in this verse as Whoever submits his face to Allah, meaning whoever submits to God with the entirety of his existence and being,[15] without showing off or desiring fame,[16] seeking solely the satisfaction of God by his deeds, thereby rendering his faith sincerely for God.[17]
Literally, the verse says ‘whoever surrenders his face to God’ which is a figure of speech to mean the orientation or submission of the entirety of the person to God with worship,[18] and to turn away from everything other than Him;[19] to be sincere to God.[20] The face in this verse is a reference to a person’s very essence, self, and being, meaning he surrenders sincerely to God with the entirety of his existence and being. Consequently, the word face is used but what is meant is the person’s very essence, self, and being.[21]
While he is virtuous: it is necessary that a person’s submission, by the entirety of his being, occurs by means of virtuous deeds (as part of his worship of God). He does not mix his submission/obedience with sins[22] (2:112, 4:125), which means he does virtuous deeds with knowledge and in accordance with God’s teachings.[23]
Hence, a person who submits wholeheartedly to God while hastening to virtue through good deeds is different to those included in the previous verse, and consequently such a person has certainly held fast to the firmest handle.[24]
Has certainly held fast to the firmest handle: this is a simile whose original meaning is that of a climber who scales a tall mountain. He dangles from it while holding on to a strong and firm rope or cord which can be relied on not to break or sever.[25] So whoever combines these two characteristics in himself, which are faith in God (which includes obeying His commands and refraining from His prohibitions) and virtuous deeds, has certainly taken hold of this firmest handle. So belief and virtue together are prerequisites, and what is required is a believing virtuous person, which means that a person who claims belief in God but does not accompany that with virtuous deeds or does virtuous deeds but does not believe in God, has not taken hold of the firmest handle and is not safe from God’s punishment and wrath.[26]
Thereafter, this verse clarifies that the return of both parties will be to God and with Allah lies the outcome of all matters where He shall recompense all in light of what they deserve.[27]
INSIGHTS FROM HADITH
- Imam Ali (a) said: ‘Whoever desires a religion other than Islam shall have his wretchedness materialise, the handle which he relies on shall break, and his errors and slips will become great!’[28]
- There occurs a report from Imam al-Riḍā (a), cited in Tafsīr al-Burhān with a Sunni chain of transmission, that is traced back to the Prophet, who said: ‘Dark trials and tumults shall occur after my demise. Whoever holds fast to the firmest handle (al-ʿurwah al-wuthqā) shall be saved from them.’ He was asked: ‘Messenger of God, what is the firmest handle?’ He replied: ‘It is the friendship and guardianship (wilāyah/walāyah) of the chief of the successors [to the prophets].’ He was asked: ‘Messenger of God, who is the chief of the successors [to the prophets]?’ He replied: ‘The prince of the believers.’ He was asked: ‘Messenger of God, who is the prince of the believers?’ He replied: ‘The master of the believers and their leader after me.’ He was asked: ‘Messenger of God, who is the master of the believers and their leader after you?’ To which he replied: ‘My brother, Ali ibn Abī Ṭālib.’[29]
- ʿAbd-Allāh ibn Abbas relates that the Messenger of God said: ‘Whoever desires to hold fast to the firmest handle, which does not entertain rupture, should hold fast to the friendship and guardianship (wilāyah/walāyah) of my brother and successor Ali ibn Abī Ṭālib. This is because whoever loves and follows him shall not perish, while whoever hates and is hostile to him shall not be saved.’[30]
- Zayd ibn Ali said: ‘The firmest handle is the love and friendship (al-mawaddah) of the progeny of Muhammad (s).’[31]
Note: Makārim Shīrāzī writes that these reports, which identify the firmest handle to be the love, friendship, and guardianship of the Imams, are specific valid instances of a general concept. Such interpretations do not contradict the identification of this phrase to God’s unity, God-consciousness, and similar things. All these are specific valid instances of a general concept. Love for and following the Imams from the Prophet’s family, who are the Quran’s counterpart according to the prophetic report of the Two Weighty Things (al-ḥadīth al-thaqalayn), is surely the firmest handle which leads to God.[32]
[1] Arabic-English Dictionary of Qur’anic Usage, p. 884.
[2] Munyah, 21/143; Arabic-English Dictionary of Qur’anic Usage, p. 616.
[3] Kashif, 4/165; Munyah, 21/143.
[4] Munyah, 21/143.
[5] Arabic-English Dictionary of Qur’anic Usage, p. 616.
[6] Arabic-English Dictionary of Qur’anic Usage, p. 616.
[7] Tibyan, 8/282; Tabrisi, 8/502.
[8] Tibyan, 8/282; Tabrisi, 8/502.
[9] Munyah, 21/143.
[10] Arabic-English Dictionary of Qur’anic Usage, p. 1011.
[11] Arabic-English Dictionary of Qur’anic Usage, p. 1011.
[12] Tibyan, 8/282; Tabrisi, 8/502; Mizan, 16/230.
[13] Munyah, 21/146.
[14] Munyah, 21/146.
[15] Tibyan, 8/282; Munyah, 21/146.
[16] Tibyan, 8/282.
[17] Tabrisi, 8/502.
[18] Mizan, 16/230; Munyah, 21/146.
[19] Mizan, 16/230.
[20] Kashif, 4/164.
[21] Munyah, 21/146.
[22] Tibyan, 8/282.
[23] Tabrisi, 8/502.
[24] Munyah, 21/146.
[25] Tabrisi.J, 3/283; Munyah, 21/146.
[26] Kashif, 4/166.
[27] Munyah, 21/146.
[28] Nahj, sermon 161, cited in Munyah, 21/146.
[29] Burhan, 4/380.
[30] Burhan, 4/379.
[31] Burhan, 4/379.
[32] Amthal, 13/57.