Tafsir of Fussilat 41:33

Tafsir of Surah Fussilat (41): Verse 33

Verse: {وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ} (And who is better in speech than one who calls to Allah, works righteousness, and says, "Indeed, I am of the Muslims.")

Issue 1: The Contextual Placement of the Verse

The discourse in this section of the Surah began when the disbelievers stated: {قُلُوبُنَا فِي أَكِنَّةٍ مِمَّا تَدْعُونَنَا إِلَيْهِ} (Our hearts are under veils from what you invite us to). Their intent was to reject the Prophet's message and evidence. They then proposed another foolish approach: {لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ وَاغْغَوْا فِيهِ} (Do not listen to this Qur'an and make noise during it).

Allah subsequently provided conclusive answers and sufficient proofs to refute these doubts and errors. Following this, Allah commanded the Prophet (PBUH) to persist in conveying the message and inviting others, as inviting to the true religion is the highest form of obedience and the pinnacle of worship. This meaning is expressed in the verse: {وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ}. This forms an excellent and noble structure for the verses of this Surah.

Another Perspective on the Structure:

There are two levels of felicity (happiness/perfection): the complete (Tāmm) and the above-complete (Fawqa al-Tāmm).

1. The Complete (Tāmm): Acquiring virtuous attributes that lead to one's own perfection.
2. The Above-Complete (Fawqa al-Tāmm): After achieving personal perfection, one engages in perfecting others who are deficient.

The preceding verse, {إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا} (Indeed, those who say, "Our Lord is Allah," and then remain steadfast), refers to the first level: achieving perfection in one's essence. Once this level is attained, the transition to the second level becomes obligatory: engaging in perfecting others by inviting them to the true religion. This is the meaning of {وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ}. This is also a beautiful arrangement for these verses.

Note: Whoever is granted a strong intellect and a comprehensive foundation in divine, revelatory knowledge recognizes that no arrangement of the Qur'anic verses is more perfect or better than the existing one.

Issue 2: Who is Included in "One Who Calls to Allah"?

Some commentators suggested this refers specifically to the Prophet (PBUH), while others suggested the Muezzins (those who call the Adhān). However, the definitive truth is that everyone who calls to Allah through any means is included.

The call to Allah has various ranks:

1. The Rank of the Prophets (PBUH): Their call is superior for several reasons:
   • They combined the call through proof/argument first, and then the call through the sword second. Few others have combined these two paths.
   • They were the originators of this call. Scholars build their call upon the foundation laid by the Prophets; the initiator of a noble matter is superior.
   • Their souls were stronger, and their spirits purer, making their influence on reviving dead hearts and illuminating darkened spirits more complete.
   • Souls are in three categories: deficient; complete but unable to perfect others (the common people); and complete and capable of perfecting others (the Prophets). This is why the Prophet (PBUH) said: "The scholars of my Ummah are like the Prophets of Israel."

The Prophets possessed two qualities: perfection in self (Kamāl fī al-Dhāt) and the perfection of others (Takmīl lil-Ghayr). Thus, their power to call was stronger, and their station was superior.

2. Scholars and Rulers: Prophets possess both knowledge (‘Ilm) and power (Quwwah).
   • Scholars are the deputies of the Prophets in knowledge. Knowledge leads to dominion over the spirits.
   • Rulers are the deputies of the Prophets in power. Power leads to dominion over the bodies.
   • Thus, scholars are the successors of the Prophets in the realm of spirits, and rulers are their successors in the realm of bodies.

3. The Ranks of Scholars: After the Prophets, the most complete rank in calling to Allah belongs to the scholars. Scholars are divided into three types:
   • Scholars of Allah (al-‘Ulamā’ billāh): These are the wise ones (Hakīm), concerning whom Allah says: {يُؤْتَى الْحِكْمَةَ مَنْ يَشَاءُ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا} (He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good).
   • Scholars of Allah's Attributes (al-‘Ulamā’ bi-Sifāt Allāh): These are the masters of theological principles (Usūl).
   • Scholars of Allah's Rulings (al-‘Ulamā’ bi-Ahkām Allāh): These are the jurists (Fuqahā’).

Each of these stations has three infinite degrees. Therefore, the call to Allah has infinite degrees.

4. Rulers: They also call people to the religion of Allah by the sword, either by establishing it where absent (e.g., fighting disbelievers) or by enforcing it where present (e.g., executing apostates).

5. Muezzins: They fall under this category weakly. Their inclusion is because reciting the words of the Adhān is a call to prayer, which falls under calling to Allah. Their rank is weak because, typically, the Muezzin does not encompass the profound meanings of those words, or even if he does, his intention in reciting them might not be those noble meanings.

Issue 3: The Obligation of Calling to Allah

The verse {وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ} indicates that calling to Allah is superior to all other deeds. Since the best of deeds are obligatory, and calling to Allah is the best deed according to this verse, it follows that calling to Allah is obligatory.

If calling to Allah is obligatory, and the Adhān is a call to Allah, then the Adhān must be obligatory.

However, the majority of jurists claim the Adhān is not obligatory and is not included in this verse. Their proof is that the call intended by this verse must be the best of speech. Since calling to Allah with definitive proofs and clear arguments is superior to the Adhān, it follows that the Adhān is not what is meant by the call in this verse.

Issue 4: The Phrase "I am of the Muslims"

There is a difference of opinion on whether it is better to say "I am a Muslim" or "I am a Muslim, if Allah wills (in shā’ Allāh)."

Those who favor the first statement argue based on this verse: The implied meaning is, "Who is better in speech than one who says, 'Indeed, I am of the Muslims'?" The verse judges this statement as the best of speech. If saying in shā’ Allāh were considered part of the best speech, the apparent meaning of this verse would be invalidated.

Issue 5: The Three Qualities of the Best Speech

The verse indicates that the best speech belongs to one who combines three characteristics:

1. Calling to Allah: Explained above as inviting to Allah through definitive proofs and conclusive arguments.
2. Working Righteousness (Wa ‘amila ṣāliḥan): Righteous deeds can be:
   • Deeds of the heart (i.e., true knowledge/Gnosis).
   • Deeds of the limbs (i.e., all other acts of obedience).
3. Saying, "Indeed, I am of the Muslims" (Wa qāla innanī min al-muslimīn): This means adding verbal affirmation to the deeds of the heart and the limbs.

Therefore, this person is described by four qualities:

1. Affirmation by the tongue.
2. Righteous deeds by the limbs.
3. True belief in the heart.
4. Engaging in establishing the proof for the religion of Allah.

Undoubtedly, the one possessing these four qualities is the noblest and best of people. The ultimate degree in achieving these four perfections belongs only to Muhammad (PBUH).

Continuation of Context: {وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ}

We established that the discourse began by recounting the disbelievers' claim: {قُلُوبُنَا فِي أَكِنَّةٍ مِمَّا تَدْعُونَنَا إِلَيْهِ}, showing their firm adherence to their old ways and their lack of response to the Prophet's evidence. Allah then elaborated on the response, provided numerous arguments, and followed them with promises and warnings. Then, Allah recounted another doubt: {لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ وَاغْغَوْا فِيهِ}, and answered that as well with many arguments.

After elaborating on the answers to these doubts, Allah encouraged the Prophet (PBUH) not to abandon calling to Allah. First, He mentioned the reward for those who are steadfast: {إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا} (they have a great reward). Then, He elevated the status further, stating that calling to Allah is one of the greatest stations. The flow of the Surah up to this point is arranged in the best manner.

It is as if the Prophet (PBUH) then asked: Although calling to Allah is a great act of obedience, patience with the foolishness of these disbelievers is extremely difficult, beyond our capacity.

In response, Allah mentioned what serves as a remedy for this difficulty: {وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ} (And never equal are the good deed and the bad deed).

• The Good Deed (al-Ḥasanah): Refers to the Prophet's call to the true religion, his patience with the ignorance of the disbelievers, refraining from retaliation, and ignoring them.
• The Bad Deed (al-Sayyi’ah): Refers to the harshness they displayed in their statement {قُلُوبُنَا فِي أَكِنَّةٍ...} and what they mentioned in {لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ...}.

It is as if Allah is saying: Your action is good, and their action is bad. The good deed and the bad deed are not equal. If you perform this good deed, you deserve glorification in this world and reward in the Hereafter, while they are the opposite. Therefore, their undertaking of that bad deed should not prevent you from engaging in this good deed.

Verse: {ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ} (Repel [evil] by that which is best.)

This means: Repel their foolishness and ignorance with the best of methods. If you patiently endure their bad manners repeatedly, and do not meet their foolishness with anger, nor harm them with injury or alienation, they will become ashamed of their blameworthy conduct and cease those ugly actions.

Verse: {فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ} (And thereupon, the one between whom and you was enmity [will become] as though he was a devoted friend.)

This means: When you meet their evil with goodness, and their ugly actions with good actions, they will abandon their ugly actions, and enmity will turn into love, and hatred into affection.

When Allah guided us to this path, which is beneficial in religion, worldly life, and the Hereafter, He magnified its importance by saying: {وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ} (But none will receive it except those who are patient, and none will receive it except one of great fortune).

Al-Zajjaj said: No one receives this action (i.e., repelling evil with good) except those who are patient in bearing hardships, swallowing bitterness, restraining anger, and abandoning retaliation.

And {وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ} means one who has a great share of spiritual virtues and a high station in spiritual strength. Engaging in retaliation and repulsion only occurs after the soul is affected, and the soul is affected by external occurrences only when the soul is weak. If the soul is strong in essence, it is not affected by external occurrences. If it is not affected, it does not become weak, nor is it harmed, nor does it become preoccupied with retaliation. Thus, it is established that this manner of conduct can only be adopted by one who possesses a great share of soul-strength, purity of essence, and sanctity of being.

Another interpretation is that "one of great fortune" refers to the great reward in the Hereafter. In this case, {وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا} is praise for the act of patience, and {وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ} is a promise of the greatest share of reward.

Verse: {وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ} (And if an evil suggestion from Satan should incite you, then seek refuge in Allah. Indeed, He is the Hearer, the Knower.)

After mentioning this complete method for repelling anger and retaliation, and abandoning contention, Allah immediately follows it with another highly beneficial method in this regard. This verse, along with its great benefits, has been fully explained at the end of Surah Al-A'rāf.

Al-Kashshāf states that Nazgh (incitement) and Nasgh have the same meaning: a kind of prodding. Satan incites a person as if he is prodding him by urging him toward what is inappropriate. The source word (Nazgh) is used as the active participle (Nāzigh), similar to saying Jaddahu (he strove hard) when the source is Jadd (striving).

In summary, the purpose of the verse is: If Satan diverts you from what you are legislated to do—which is repelling evil with that which is best—then seek refuge in Allah from his evil, proceed on your path, do not obey him, for Allah is the Hearer and the Knower.

Verse 37: {وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ} (And of His signs are the night and the day and the sun and the moon. Do not prostrate to the sun or the moon, but prostrate to Allah, who created them, if it is Him you worship.)

Verse 38: {فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ} (But if they are arrogant, then those who are near your Lord exalt Him by night and by day while never tiring.)

Verse 39: {وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ} (And of His signs is that you see the earth barren; but when We send down upon it rain, it stirs and grows. Indeed, He who gave it life is the Giver of life to the dead. Indeed, He is over all things competent.)