The Holy Quran, like an immeasurable ocean, encompasses profound and multilayered knowledge, each verse opening a window toward truth and guidance. Verse 84 of Surah Yunus, which narrates the dialogue of Prophet Moses (peace be upon him) with the Children of Israel amidst a context of faith trials, is among these verses that beautifully depict the fundamental concepts of faith, reliance (tawakkul), and submission. This treatise, through a deep examination of this verse, endeavours to elucidate the various dimensions of faith and its requisites for thoughtful audiences, employing eloquent language and a coherent structure. In this endeavour, by utilising Quranic analyses and semantic interconnections, an attempt has been made to present the spirit of this verse in a clear and dignified form.
وَقَالَ مُوسَىٰ يَا قَوْمِ إِن كُنتُمْ آمَنتُم بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِن كُنتُم مُّسْلِمِينَ
And Moses said: O my people, if you have believed in God, then put your trust in Him, if you are truly submissive.
This verse portrays a dialogue of Prophet Moses (peace be upon him) with his people at a critical moment, where faith and reliance are introduced as the two wings of deliverance from trials and injustices. Subsequently, with meticulous scrutiny, various facets of this verse will be examined.
Faith, like a rare gem, resides deep within human existence and its attainment requires great endeavour and sincere commitment. In the verse under discussion, the phrase "If you have believed in God" presents faith as an existential state transcending mere verbal claim. True faith encompasses not only heartfelt knowledge and verbal affirmation but also includes the actions of the limbs. This concept, within the tradition of Quranic sciences, has been likened to a mighty tree whose roots are in the heart, branches manifest in the tongue, and fruits materialise in conduct.
Classical exegeses, including Tafsir al-Mizan, define faith through three pillars: heartfelt knowledge, verbal confession, and action of the limbs. This verse, by emphasising the practical aspect of faith, distinguishes it from superficial claims. Faith is like a fire that illuminates the heart, but it only remains ablaze if protected by righteous deeds.
The phrase "then put your trust in Him" in the verse introduces reliance (tawakkul) as the natural fruit of faith. Reliance is likened to entrusting the vessel of existence to the waves of divine wisdom, where the believer, confident in Gods power and mercy, stands firm against the storms of life. Reliance is neither passivity nor inactivity; rather, it is heartfelt trust in God coupled with human effort. This concept, in mystical works such as the commentary on Manazil al-Sairin by Khwaja Abdullah Ansari, is described as a sublime stage of trust in God.
In this verse, reliance serves as a bridge connecting faith to submission. The true believer is one who resists the temptations of ostentation, arrogance, falsehood, and oppression, and entrusts their affairs to God. This entrustment is akin to planting a seed in fertile soil, which through care and effort, becomes a fruitful tree.
The repetition of the phrase "If you are" in "If you have believed" and "if you are submissive" acts as a mirror inviting the addressee to introspect. This repetition emphasises the difficulty of true submission and indicates that genuine submission transcends apparent identity or mere verbal claim. The term "submissive" here denotes complete surrender to divine commands, necessitating continual self-purification and self-accountability.
In Tafsir Namuneh, this repetition is interpreted as a method to stress the seriousness and profundity of faith and submission. Submission is akin to a journey whose every step demands sincerity and self-examination. This verse calls upon the audience to test their faith and distance themselves from superficiality and formalistic claims.
Verse 84 of Surah Yunus, by emphasising the requisites of faith, enumerates three fundamental criteria for the true believer: avoidance of the forbidden, abstention from oppression, and benefiting from the guidance of a mentor or inner intellect. These three pillars, like the columns of a lofty edifice, establish the firmness of faith.
In the Islamic tradition, the role of the mentor or religious scholar in guiding individuals toward legal and ethical rulings is prominent. Allameh Tabatabai in Tafsir al-Mizan emphasises the necessity of religious education and training as a fundamental pillar in the path of faith.
A verbal claim of submission without practical backing is like a palace built upon unstable sands. This verse, by emphasising the distinction between true faith and superficial claim, critiques hypocrisy and duplicity within the religious community. Those who claim faith by tongue but commit sin, oppression, or hypocrisy in action are deprived of the reality of faith. This concept is also reflected in the Quran in verse 14 of Surah Al-Hujurat:
قَالَتِ الْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُوا وَلَٰكِن قُولُوا أَسْلَمْنَا
The Bedouins said: "We have believed." Say: "You have not yet believed; rather say, 'We have submitted.'"
This verse distinguishes faith from mere outward submission and stresses the necessity of practical commitment.
The subsequent verse, referencing the supplication of the people ("Our Lord, do not make us a trial for the wrongdoing people, and save us by Your mercy from the disbelieving people."), introduces the oppressors and disbelievers as those who have deviated from the path of faith and piety. These individuals, due to committing the forbidden, oppression, and lack of guidance, stand in opposition to the believers.
رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً مِّن قَوْمِ الظَّالِمِينَ وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ
Our Lord, do not make us a trial for the wrongdoing people and save us by Your mercy from the disbelieving people.
In Tafsir Kashaf by Zamakhshari, the oppressors are described as those who, through disobedience to God and injustice to others, deprive themselves of divine mercy. This concept here is linked with disbelievers and indicates deviation from the path of faith.
The people's prayer for deliverance from the trial of the oppressors and disbelievers rises like a cry emanating from the depths of faith. This prayer indicates their awareness of the social and environmental dangers that could undermine faith. In Ibn Kathirs commentary, this supplication is seen as a sign of reliance on and invocation of divine mercy to preserve faith against social and moral tribulations.
True faith serves as a shield that protects the believer from the torment and strict reckoning of God. One who refrains from oppression, hypocrisy, and forbidden acts builds a pure life that will exempt them from accountability on the Day of Resurrection. This concept aligns with verse 30 of Surah Al-Kahf:
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا
Indeed, those who have believed and done righteous deeds for them are gardens of Paradise as a lodging.
This verse considers righteous deeds complementary to faith and regards ultimate felicity as the fruit of this union.
A person, to recognise the reality of their faith, must engage in self-examination like a gardener nurturing the sapling of their existence. This self-examination, known in the Islamic tradition as muhasabat al-nafs, invites one to scrutinise oneself in three areas: hypocrisy, oppression, and consumption of the forbidden. If these three attributes are absent from ones being, their faith will shine like a pure gem.
To elucidate true faith, presenting practical examples is like a lamp illuminating the path for others. In this regard, an example is narrated of a righteous mother free from hypocrisy, oppression, and the forbidden. This mother, confronted with disputes, responded not with anger or conflict but with tears and silencebehaviour indicative of the depth of her faith and submission to God. When conversing with her sister or neighbour, if disagreement arose, she would choose only weeping and silence, an attitude that prompted reflection and remorse in others.
This example, like an engraved emblem on stone, displays a practical model of faith. Such a person, who in life avoids hypocrisy, oppression, and the forbidden, also approaches their final moments with celestial serenity towards their Lord. It is narrated that this mother, in old age, passed away after the morning prayer with a rosary in hand and Gods remembrance on her lips. This image serves as a beautiful tableau illustrating the ultimate felicity of the true believer.
The true believer, who distances themselves from oppression, hypocrisy, and the forbidden, is not only safeguarded from the reckoning of the Hereafter but is also raised among the divine saints. This felicity is like a goal that every believer as
