An Introduction to Intimacy with and Understanding of Divine Truth

The Noble Qur’an, the peerless Word of God, is not merely a book for guidance; rather, it is a living and dynamic reality that permeates all dimensions of human existence. This heavenly Book, by virtue of its unique characteristics, is distinguished from other revealed scriptures and human works, and, as the central axis of human guidance in both this world and the Hereafter, occupies an unparalleled position.

In this work, the nature of the Noble Qur’an, a critique of interpretative methodologies, and the necessity of intimacy with this divine Book are examined. The aim is to present a coherent and profound perspective on the Noble Qur’an as a Book that must constitute the محور of action and thought not only on the Day of Resurrection, but also in worldly life.

This study, by emphasising the inseparable bond between the Noble Qur’an and the tradition of the Infallibles (peace be upon them), presents a path towards understanding divine truth and deliverance from the tribulations of the end times.

The Noble Qur’an: The Book of Guidance and Life

By enjoining blessings upon the Noble Prophet (peace be upon him and his family) and the Infallible Members of his Household (peace be upon them), the Noble Qur’an underscores the inseparable bond between the Qur’an and the Sunnah, as articulated in the Hadith of al-Thaqalayn:

“I am leaving among you two weighty trusts: the Book of God and my progeny. So long as you hold fast to them, you shall never go astray, and the two shall never separate until they return to me at the Pool.”

This hadith introduces the Noble Qur’an and the Ahl al-Bayt as two inseparable pillars of guidance. Surah al-Fatihah, as the Mother of the Book, is the gateway to the Qur’an, and its opening verses, such as “All praise belongs to God, Lord of the worlds,” manifest the guiding spirit of this Book.

The Verse of Resurrection and the Necessity of Action in This World

Among the central verses discussed is the verse that calls the human being to read his own record of deeds on the Day of Resurrection:

“Read your record; today your own self suffices as a reckoner against you” (al-Isra’: 14).

This verse is traditionally understood as referring to the Day of Resurrection and the review of human deeds. However, a novel approach in this discussion also relates it to worldly life. The concept of “today” (al-yawm) in this verse is interpreted as meaning the present moment, thereby emphasising the necessity of attending to one’s deeds in this world. This perspective presents the Noble Qur’an not merely as a Book for the Hereafter, but as a source of guidance for everyday life. The human being must today, before the advent of the Resurrection, read his own record of deeds and engage in self-reformation.

The Actualisation of the Verses in This World

The Noble Qur’an is a Book for action in this world, not merely for awaiting the Resurrection. With verses such as “This is a clear statement for mankind, and a guidance and an admonition for the God-conscious” (Al ‘Imran: 138), it is introduced as a clarification for people and a guidance for the pious. Emphasising the actualisation of the verses is an invitation to operationalise Qur’anic teachings in all dimensions of life. Waiting solely for the Day of Resurrection, which is the Day of Recompense, is incompatible with the primary purpose of the revelation of the Noble Qur’an, namely guidance in this world.

Key Point: The Noble Qur’an is a Book for worldly life and must be placed at the centre of all aspects of existence, from beliefs to actions.

A Critique of Resurrection-Centred Exegeses

Exegeses that are exclusively resurrection-centred and that detach the verses from worldly life are subject to critique. The Noble Qur’an, as a Book of guidance, must be beneficial and applicable in this world. This perspective accords with verses such as “A Book which We have sent down to you, that you may bring mankind out of darkness into the light” (Ibrahim: 1), which introduces the purpose of the Qur’an as leading humanity from darkness to light in this world. Interpretations confined solely to the Hereafter diminish the practical role of the Noble Qur’an in life.

The Nature of the Noble Qur’an and Its Distinction from Other Books

The fundamental question is: What is the Noble Qur’an? The central question of this discussion concerns the nature of the Qur’an and the manner of human engagement with it: “What is the Qur’an, and what have we done with it?” This question is an invitation to reflect upon the status of the Noble Qur’an as “a guidance for mankind” (al-Baqarah: 185) and to evaluate interpretative and practical approaches towards it. The Noble Qur’an is beyond a mere text; it is a living and dynamic reality that must flow through all aspects of life.

The Distinction of the Noble Qur’an from Other Revealed Scriptures

Unlike other revealed scriptures that were limited to specific times and places, the Noble Qur’an is an eternal and universal Book. This characteristic has preserved it from distortion and degeneration. The following verse emphasises this truth:

“Indeed, We have sent down the Reminder, and indeed We are its Guardian” (al-Hijr: 9).

This verse affirms the divine protection of the Noble Qur’an from distortion, rendering it a unique Book for all ages.

Key Point: Owing to divine protection and comprehensiveness, the Noble Qur’an is safeguarded from all forms of distortion and deficiency and is a Book for all times.

The Immunity of the Noble Qur’an from Deficiency

Unlike human works, such as the Divan of Hafez or the Shahnameh of Ferdowsi, which, despite their excellence, are not free from imperfection, the Noble Qur’an is immune from any deficiency. This characteristic renders it unparalleled. The following verse confirms this truth:

“Falsehood cannot approach it from before it nor from behind it” (Fussilat: 42).

This immunity forms the basis of trust in the Noble Qur’an as a source of guidance and distinguishes it from all other books.

Comparison with Nahj al-Balaghah and al-Sahifah al-Sajjadiyyah

Nahj al-Balaghah and al-Sahifah al-Sajjadiyyah, although influenced by the Noble Qur’an and possessing an exalted status, do not stand in opposition to it; rather, they explicate and complement it. These works are manifestations of divine verses in the speech of the Ahl al-Bayt and possess no independent identity apart from the Noble Qur’an. This perspective accords with the statement of the Noble Prophet in the Hadith of al-Thaqalayn, which introduces the Qur’an and the Ahl al-Bayt as two pillars of guidance.

A Critique of Historical Engagement with the Noble Qur’an

Human engagement with the Noble Qur’an has taken two forms: direct (immediate) and indirect (relative). The direct group consists of scholars and exegetes who have worked directly with the Qur’anic text, while the indirect group includes political and cultural currents, such as the Umayyads, the Abbasids, and Jews and Christians, who have influenced the understanding of the Noble Qur’an. The following verse refers to the distortion of divine speech by certain groups:

“They distort words from their proper places” (al-Ma’idah: 13).

Such distortions were often carried out with the aim of legitimising political power and have disrupted the correct understanding of the Noble Qur’an.

The Role of Political Currents in Distorting the Understanding of the Noble Qur’an

Political currents, from the Umayyads and the Abbasids to certain other groups, by directing interpretations, have obstructed the correct understanding of the Noble Qur’an. These influences were exerted through scholars and exegetes who were under the sway of such currents, leading to distortions of Qur’anic meanings. These deviations distanced the Noble Qur’an from its guiding role and transformed it into a tool for political objectives.

A Critique of Direct Interpretative Methods

The direct groups in Qur’anic interpretation have included literalists (with rigidity upon the wording), philosophers (with philosophical justifications), mystics (with mystical interpretations), and modernists (with materialist inclinations). Each of these groups has, in its own way, distanced the Noble Qur’an from its truth. For example, the interpretation of the verse “By the Time, indeed mankind is in loss” (al-‘Asr: 1–2) as a “law of pressure” by modernists represents a deviation from the divine meaning:

“By the Time, indeed mankind is in loss” (al-‘Asr: 1–2).

This materialist interpretation distorts the profound meaning of the verse, which refers to human loss in the absence of faith and righteous action.

A Critique of Mystical Allegorical Interpretations

Mystics have at times, through subjective and unsubstantiated allegorical interpretations, disregarded the apparent meaning of the verses and resorted to unreal interpretations. Such interpretations distance themselves from the truth of the Noble Qur’an and lead to misguidance. The following verse confines true interpretation to God and those firmly rooted in knowledge:

“And none knows its interpretation except God and those firmly rooted in knowledge” (Al ‘Imran: 7).

Mystical interpretations, such as those attributed to Muhyi al-Din Ibn ‘Arabi, are at times incompatible with the apparent meanings of the verses and cannot be accepted as true interpretation.

A Critique of the Materialist Tendencies of Modernists

Modernists, through materialist and superficial interpretations, have transformed the Noble Qur’an into a tool for justifying their own inclinations. For example, interpreting “those who believe in the unseen” (al-Baqarah: 3) as meaning “underground activities” distorts the divine meaning of the unseen:

“Those who believe in the unseen” (al-Baqarah: 3).

In the Noble Qur’an, the unseen refers to transcendent realms and faith in what lies beyond the sensory world, not to clandestine activities. Such materialist interpretations are far removed from Qur’anic truth.

The Consequences of Interpretative Deviations

The multiplicity of interpretations (allegorical, justificatory, rigid, and modernist), rather than clarifying the truth of the Noble Qur’an, has subjected it to distortion. These interpretations have often subordinated the Qur’an to the presuppositions of the interpreters. The following verse refers to the distortion of divine speech:

“They distort words from their proper places” (al-Ma’idah: 13).

These deviations, particularly in the modern era, have distanced the younger generation from the path of Qur’anic guidance and have led them towards misguidance and ruin.

Key Point: Incorrect interpretations have distanced the Noble Qur’an from its guiding position and have led the community into misguidance.

Intimacy with the Noble Qur’an: The Path of Guidance

The Noble Qur’an is a source of healing and guidance for believers, but for wrongdoers and those who do not establish a proper relationship with it, it leads to misguidance and loss:

“And We send down of the Qur’an that which is a healing and a mercy for the believers, but it increases the wrongdoers only in loss.”

This duality points to the active role of the Noble Qur’an in its interaction with human beings. Believers attain guidance through intimacy with and adherence to the Qur’an, while wrongdoers, due to misuse or neglect, suffer loss from it.

The Necessity of Intimacy with the Truth of the Noble Qur’an

Intimacy with the Noble Qur’an goes beyond recitation and study; it is the path to entering into its truth. This intimacy is realised in the light of the authority of the Ahl al-Bayt. The statement of the Commander of the Faithful (peace be upon him) clarifies this truth:

“Whoever takes it as his leader will be led by it to Paradise, and whoever places it behind him will be driven by it to the Fire.”

This statement emphasises the necessity of following the Noble Qur’an as an Imam and leader. Intimacy with the Qur’an requires purity, attentiveness, and continual companionship.

A Critique of Formalistic Recitation of the Noble Qur’an

Formal recitation, correct pronunciation, and memorisation of the Noble Qur’an, although valuable, do not lead to complete guidance without intimacy and profound understanding. The following verse emphasises reflection upon the verses:

“A blessed Book which We have sent down to you, that they may reflect upon its verses” (Sad: 29).

Reflection upon the verses is the primary purpose of the revelation of the Noble Qur’an, and formal recitation without inner comprehension cannot achieve this objective.