Appearance
Sūrah al-Māʾidah, verse 35
يَا أَيُّهَا ٱلَّذِينَ آمَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَٱبْتَغُوٓا۟ إِلَيْهِ ٱلْوَسِيلَةَ وَجَٰهِدُوا۟ فِى سَبِيلِهِۦ لَعَلَّكُمْ تُفْلِحُونَ
Yā ayyuhā alladhīna āmanū ittaqū Allāha wa-abtaghū ilayhi al-wasīlata wa-jāhidū fī sabīlihi laʿallakum tufliḥūn
O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihad in His way so that you may be felicitous.
Context and significance
This verse occupies a pivotal position in discussions on spiritual proximity to Allah (s.w.t.), human agency, and the means by which salvation and felicity are attained. Across the Islamic intellectual tradition, few verses have generated as much sustained reflection as this one, particularly due to the command to seek al-wasīlah. The verse combines three imperatives—taqwā, seeking a means of approach, and striving in the way of Allah—yet leaves the precise nature and scope of these commands open to interpretation. This openness has led to diverse exegetical readings, legal implications, and theological debates, making the verse especially worthy of focused study.
A primary motivation for the study is the recurring question: what exactly is meant by al-wasīlah? Does it refer exclusively to acts of obedience and personal righteousness, or does it also encompass particular divinely sanctioned means, ranks, or intercessory realities? Closely related to this is the question of whether al-wasīlah is purely ethical and practical in nature, or whether it has an ontological and eschatological dimension that transcends individual deeds. The verse’s concise wording invites reflection on whether nearness to Allah is achieved solely through effort, or through effort that is guided, accepted, and elevated by divine grace.
In this sense, the study of verse is not merely lexical or legal. It seeks to engage foundational questions about how human beings draw near to Allah (s.w.t.), how divine guidance shapes human striving, and how the Qur’an frames the path to true success.
What the exegetes say
At a glance
The question: Is al-wasīlah only nearness gained through obedience and righteous deeds, or does it also encompass divinely sanctioned means, ranks or intercessory realities?
ʿAllāmah ṬabāṭabāʾīDefines it as nearness sought through sincere servitude, with deeds serving only as tools; accepts narrations applying it to obedience to the Imam as its most complete instance, not a restriction.
Ibn KathīrTakes it, with early exegetes, as nearness through obedience and righteous deeds, not intermediaries worshipped besides Him; also notes its specific sense as the Prophet’s unique rank in Paradise.
Fakhr al-Dīn al-RāzīTreats it as active obedience, following taqwā’s abandonment of sin, across practice, ethics, belief and devotion; does not take up any rank or divinely appointed means.
Al-QurṭubīDefines it as qurbah, nearness through obedience, deeds and striving, from early authorities and Arabic usage; treats the Prophet’s rank in Paradise as its highest form, not a separate meaning.
How each exegete answers the question, in one line. Click a name to read his reading in full.
ʿAllāmah Ṭabāṭabāʾī
ʿAllāmah Ṭabāṭabāʾī explains that this verse lays out a coherent spiritual path composed of three interconnected commands: God-wariness (taqwā), seeking the means of nearness (al-wasīlah), and striving (jihād) in God’s way, all of which culminate in true success.
Drawing on al-Rāghib al-Iṣfahānī, he clarifies that al-wasīlah does not merely mean reaching or joining, but attaining nearness with longing and intentional pursuit. The “means of nearness to Allah” therefore refers to a spiritual connection between the servant and the Lord. This connection is not physical or external, but is realized through worship, humility, submission, and veneration. There is no true link between the human being and Allah except through sincere servitude and turning to Him in a state of need and poverty before His majesty.
Knowledge and righteous deeds play an essential role in this process, but they are not ends in themselves. Rather, they are tools and concomitants that serve this deeper reality of devotion, provided they are oriented toward true humility and submission to Allah. When knowledge and action lose this orientation, they no longer function as a wasīlah.
In light of this understanding, ʿAllāmah explains that the command to “strive in His way” should be understood broadly. Jihād here encompasses not only outward struggle—such as fighting against unbelievers—but also the inner struggle against the soul, desire, and anger. This wider meaning fits naturally with the preceding command to seek nearness to Allah, since spiritual connection cannot be achieved without sustained inner struggle.
At the same time, ʿAllāmah acknowledges that the Qur’anic expression “in His way” is frequently used in contexts of armed struggle. On this basis, it is possible that the verse first gives a general command—seeking nearness to Allah—and then follows it with a specific and emphasized instance of that striving, namely fighting in God’s cause. This would be consistent with the Qur’an’s rhetorical style of mentioning the particular after the general to highlight its importance. Likewise, the command to seek the means of nearness comes after the command to fear Allah, indicating a progression from inner vigilance to active pursuit of closeness.
Finally, ʿAllāmah cites narrations from the Imams stating that the wasīlah refers to coming near to Allah through the Imam, which he explains as obedience to the divinely appointed guide. Such narrations do not restrict the meaning of the verse, but rather apply it to its most complete and perfect instance, since true obedience to Allah is realized through obedience to His chosen representatives. Similar reports attributed to the Commander of the Faithful (ʿAlī) affirm this understanding, either as direct application or as interpretive elucidation.
Thus, for ʿAllāmah Ṭabāṭabāʾī, verse presents a unified vision of the religious path: vigilance before Allah, conscious pursuit of nearness through sincere devotion, and continuous striving—both inward and outward—under divine guidance, leading to true success.
Source: Tafsir al-Mizan, Eng. vol. 10, under Chapter 5, verse 35 (WOFIS, Iran).
Read ʿAllāmah Ṭabāṭabāʾī’s full commentary in Tafsir al-Mizan: 5:33–40 on almizan.org ↗
Ibn Kathīr
Ibn Kathīr explains that in verse Allah addresses the believers with three interconnected commands: taqwā, seeking wasīlah, and striving in His cause. He begins by clarifying that taqwā here refers to fearing Allah through obedience—by avoiding what He has prohibited and committing oneself to what He has commanded. When taqwā is mentioned alongside acts of worship, it specifically signifies restraint from disobedience and moral vigilance.
Regarding the command to seek the wasīlah to Him, Ibn Kathīr reports a broad consensus among early exegetes. He cites Ibn ʿAbbās, Mujāhid, Abū Wāʾil, al-Ḥasan, Qatādah, ʿAbdullāh ibn Kathīr, al-Suddī, Ibn Zayd, and others, all of whom understood wasīlah to mean the means of approach—that is, drawing near to Allah through obedience, righteous deeds, and actions that please Him. Qatādah is quoted explicitly stating that the verse instructs believers to seek nearness to Allah through obedience and compliance with His commands. Ibn Kathīr reinforces this meaning by citing the Qur’anic verse: Those whom they call upon seek a means of access to their Lord (), which he understands as confirming that nearness to Allah is attained through devotion and obedience, not through intermediaries worshipped besides Him.
At the same time, Ibn Kathīr notes that wasīlah also has a distinct, specific usage in the Prophetic tradition. It refers to the highest rank in Paradise, a station nearest to Allah’s Throne, which has been reserved exclusively for the Messenger of Allah ﷺ. He supports this interpretation by citing authentic ḥadīths recorded by al-Bukhārī and Muslim, in which the Prophet instructed believers to ask Allah to grant him al-wasīlah after the adhān, promising that whoever does so will be entitled to his intercession on the Day of Resurrection. Ibn Kathīr thus affirms both meanings of wasīlah: its general sense as nearness through obedience, and its specific sense as the Prophet’s unique rank in Paradise.
Finally, Ibn Kathīr turns to the concluding command: and strive hard in His cause so that you may be successful. He explains that after commanding avoidance of prohibitions and pursuit of obedience, Allah instructs the believers to struggle against the enemies of the religion—namely the disbelievers and idolaters who have deviated from the truth. This striving (jihād) is presented as a means to ultimate success, and Ibn Kathīr emphasizes that Allah encourages the believers by reminding them of the lasting reward prepared for them in the Hereafter. Those who strive in Allah’s cause will attain enduring success, permanent comfort, and everlasting life in Paradise, where no hardship, decay, or loss will touch them.
Source: Tafsir Ibn Kathir (Abridged). Translated by Ṣafī al-Raḥmān. Vol. 3 (Chapter 5, Verse 35) Riyadh: Maktaba Dār-us-Salām, 2003.
Fakhr al-Dīn al-Rāzī
In his commentary on verse , al-Rāzī approaches the verse as a comprehensive program for religious life, integrating belief, ethics, action, and spiritual refinement. He situates the verse within its broader Qur’anic context, noting that it follows a discussion of the Jews’ moral failures, their persistence in disobedience, and their pride in lineage and past deeds. Against this backdrop, the verse addresses the believers, urging them to adopt the opposite posture: humility before Allah, distance from sin, and conscious movement toward Him through obedience.
Al-Rāzī explains that the structure of the verse reflects the totality of religious obligation. All divine commands, he argues, ultimately fall into two categories: abandoning what is forbidden and performing what is commanded. The call to taqwā (being mindful of Allah) points primarily to refraining from prohibitions, while the command to seek al-wasīlah directs believers toward positive acts of obedience. The order is deliberate, since abandoning sin precedes and conditions meaningful action. One cannot properly act for Allah while persisting in disobedience.
He then clarifies the nature of al-wasīlah. It is not mere abstention from sin in its bare sense, because simple non-existence cannot function as a means. Rather, al-wasīlah arises when a person actively turns away from desire, resists corruption, and abandons sin for the sake of Allah’s pleasure. In this sense, even leaving disobedience becomes a form of action. For this reason, al-Rāzī emphasizes that both doing and refraining belong to the realm of deeds, and both are spiritually consequential.
From here, al-Rāzī broadens the meaning of the verse, showing how it encompasses all dimensions of human striving. In outward practice, it includes fulfilling obligations and avoiding prohibitions. In ethics, it means acquiring noble character traits and purifying oneself from blameworthy qualities. In belief, it entails affirming the truths of divine unity, prophethood, and resurrection while turning away from doubt and false speculation. In the spiritual path, it signifies drawing near to Allah through devotion and sincerity, while detaching oneself from everything that distracts from Him. Across all these levels, negation precedes affirmation—just as denial comes before affirmation in the testimony “There is no god but Allah.”
Al-Rāzī also addresses the meaning of striving (jihād) in the verse. Since the soul naturally inclines toward worldly pleasure and comfort, while the intellect calls toward obedience and restraint, inner conflict is inevitable. For this reason, the command to seek al-wasīlah is followed by the command to strive. Drawing near to Allah requires effort, resistance, and perseverance against the soul’s inclinations. Spiritual progress does not occur passively; it demands sustained struggle.
Finally, al-Rāzī reflects on the verse’s concluding promise of success. He distinguishes between two orientations among those who seek Allah. Some seek Him purely for His sake, motivated by sincerity and devotion; this represents the highest spiritual station. Others seek Allah in order to attain salvation, reward, or protection from punishment. While both paths are valid, the former is nobler. The verse accommodates both by combining the call to striving in Allah’s way with the promise of success, thus addressing different levels of spiritual aspiration.
Source: al-Tafsīr al-Kabīr aw Mafātīḥ al-Ghayb, vol. 6 (Cairo: Dār al-Ḥadīth), commentary on Q. 5:35.
Al-Qurṭubī
Al-Qurṭubī explains verse as a comprehensive directive that brings together reverence for Allah (s.w.t.), purposeful action, and the proper understanding of al-wasīlah. He begins by clarifying that the core meaning of wasīlah is qurbah—nearness to Allah (s.w.t.). This interpretation is widely reported from early authorities among the Companions and Successors, such as Abū Wāʾil, al-Ḥasan al-Baṣrī, Mujāhid, Qatādah, ʿAṭāʾ, al-Suddī, Ibn Zayd, and others. Linguistically, he shows that the verb tawassala in Arabic signifies seeking closeness or approaching someone through a means, and classical Arabic poetry is cited to demonstrate that this usage was well established in the language before Islam.
Al-Qurṭubī further explains that wasīlah is closely tied to the notion of ṭalab—seeking or asking—since a person turns toward the one from whom he hopes to attain benefit. In this sense, wasīlah refers to those acts, qualities, and paths through which a servant draws nearer to Allah (s.w.t.). These include obedience, righteous deeds, devotion, and striving in Allah’s cause, all of which are implied by the structure of the verse itself, which links taqwā, seeking the wasīlah, and jihād in Allah’s path as interconnected elements of true success.
At the same time, al-Qurṭubī notes a more specific meaning of al-wasīlah that appears in sound prophetic traditions: it is also the name of a lofty rank in Paradise, uniquely associated with the Prophet Muḥammad (ṣ). He cites the well-known ḥadīth in which the Prophet (ṣ) encourages believers to ask Allah for this rank on his behalf, stating that whoever does so becomes deserving of his intercession. Al-Qurṭubī does not present this meaning as contradictory to the general sense of nearness; rather, it represents its highest and most perfected form.
Source: Al-Jāmiʿ li-Aḥkām al-Qur’ān (Tafsīr al-Qurṭubī), vol. 7, under Surah al-Māʾidah, Ayah 35, Pub. by Al-Risalah Foundation, Beirut.
Our reflection
This is our own reflection on the readings above. It is one way of reading the comparison, offered to encourage further thought rather than as the final word.
The comparative study of verse reveals both a shared exegetical foundation and significant differences in theological depth, scope, and emphasis. All four exegetes agree that the verse outlines a structured path to success grounded in taqwā, purposeful striving, and an intentional movement toward Allah (s.w.t.). Yet their treatments of al-wasīlah expose distinct assumptions about the nature of nearness to God and the relationship between human effort and divine guidance.
Ibn Kathīr and al-Qurṭubī represent a broadly convergent Sunni reading that emphasizes al-wasīlah as nearness attained through obedience, righteous deeds, and conformity to divine command. Their reliance on early authorities anchors the verse firmly within the ethical and practical framework of Islam, safeguarding it from speculative excess. Ibn Kathīr’s addition of the Prophetic wasīlah—the highest rank in Paradise—introduces an eschatological dimension, yet this remains conceptually separate from the believer’s own pursuit of nearness. In both tafsīrs, al-wasīlah functions primarily as a moral and devotional program rather than as an ontological or mediating reality. While this preserves theological caution, it also limits the verse’s metaphysical resonance and leaves unresolved the deeper question of how nearness itself is constituted beyond obedience.
Al-Rāzī advances the discussion by reframing the verse as a comprehensive map of religious life. His insistence that negation precedes affirmation—abandoning sin before engaging in obedience—offers a philosophically coherent reading that integrates ethics, belief, and spiritual discipline. By treating even the abandonment of sin as an active form of wasīlah, al-Rāzī dissolves the rigid divide between action and restraint. His analysis of jihād as both inner and outer struggle further deepens the verse’s applicability. Yet despite this breadth, al-wasīlah remains essentially functional: it is a process of moral and spiritual refinement rather than a distinct mode of divine proximity. The verse becomes a refined ethical system, but not necessarily a disclosure of how nearness to Allah is ontologically realized.
Ṭabāṭabāʾī’s tafsīr marks a decisive shift by locating al-wasīlah at the level of spiritual reality rather than merely ethical practice. Drawing on linguistic precision, he defines al-wasīlah as nearness attained through intentional longing and conscious orientation toward Allah, realized only through sincere servitude and existential humility. Knowledge and deeds are meaningful only insofar as they serve this deeper posture of devotion. In this framework, jihād is not appended as a separate command but emerges organically as the necessary struggle—inner and outer—required to sustain nearness. Ṭabāṭabāʾī’s inclusion of narrations linking al-wasīlah to obedience to the Imam does not narrow the verse but instead illustrates its most complete manifestation: nearness to Allah is perfected through alignment with divinely guided authority. This reading preserves ethical effort while grounding it in a coherent theological vision where human striving is inseparable from divinely instituted guidance.
Taken together, the exegetes reveal a spectrum of interpretation. Ibn Kathīr and al-Qurṭubī protect the verse from speculative misuse but risk flattening its spiritual depth. Al-Rāzī enriches its ethical and philosophical dimensions yet stops short of articulating nearness as a substantive reality. Ṭabāṭabāʾī, by contrast, integrates ethics, spirituality, authority, and divine grace into a unified conception of al-wasīlah. His tafsīr best accounts for why the verse does not merely command obedience, but calls for a conscious pursuit of proximity—one that transforms action into ascent and striving into intimacy. In doing so, verse emerges not simply as a moral directive, but as a profound statement about the architecture of the path to Allah and the nature of true success.
What is your reflection?
How do you read this comparison? Do you see it differently, or have other ideas to add? We would like to hear from you.
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