of Nekounam, (Session 103)
The concept of ll and its derivatives acts as a key in the comprehension of the verses of the Holy Qur'an, opening a window towards recognising the degrees of misguidance and guidance. This concept, employed in numerous verses with semantic diversity and various gradations, encompasses a spectrum from rudimentary misguidance to profound deviations, and is even attributed to the Prophets and the faithful. This book, through a philosophical and epistemological approach, undertakes a comprehensive analysis of this concept, utilising refined metaphors and scientific language to elucidate its expansiveness and relativity for an erudite audience. The structure of this work, relying on scholarly lectures, examines the ranks of the misled (lln), distinguishes them from the accursed (Maghdhbn), and highlights the role of relativity in understanding these concepts.
The concept of ll and lln refers to deficiencies and deviations that exist in humanity in countless and infinite degrees.
In the Holy Qur'an, ll signifies misguidance, deficiency, or deviation from the path of truth, possessing multiple gradations that include minor misguidances up to severe deviations. This concept embraces all humans, peoples, nations, and even the adherents of divine religions. From a theological perspective, this expansiveness signifies the relativity in the spiritual and ethical states of human beings.
The expansiveness of the concept of lln emphasises the relativity of deficiencies and misguidances present in all human beings. This section clarifies the importance of understanding the gradations of this concept.
Even Prophets and followers of religions, in degrees of relative deficiency and misguidance, are encompassed under the title of lln.
وَوَجَدَكَ ضَالًّا فَهَدَىٰ (Ad-Duha: 7)
"And He found you astray, then guided [you]."
The designation of ll to Prophets, such as the Noble Prophet (peace be upon him) in the verse from Surah Ad-Duha, does not imply severe misguidance but rather points to relative deficiency vis--vis absolute Divine perfection. This inclusion also covers the faithful and followers of religions who may possess varying degrees of deficiencies.
The inclusion of the lln among Prophets and the faithful underscores the relativity of deficiencies in contrast with Divine perfection. This section elucidates the significance of recognising this relativity.
Every Maghdhb is a lim, but not every lim is a Maghdhb. The limn have various gradations, whereas the Maghdhbn reside at a more severe degree of misguidance.
The Maghdhbn, due to the intensity of their misguidance and disbelief, are subject to Divine wrath, whereas the limn may occupy more rudimentary levels of misguidance. This distinction denotes differences in the severity and degree of deviation.
The differentiation between limn and Maghdhbn emphasises the various levels and intensities of misguidance. This section clarifies the importance of understanding this distinction.
In the Holy Qur'an, the limn are mentioned thirteen times (five instances as limn and eight as limn), indicating different ranks of misguidance.
إِنَّ الَّذِينَ كَفَرُوا بَعْدَ إِيمَانِهِمْ ثُمَّ ازْدَادُوا كُفْرًا لَنْ تُقْبَلَ تَوْبَتُهُمْ وَأُولَٰئِكَ هُمُ الضَّالُونَ (l Imrn: 90)
"Indeed, those who disbelieved after their belief and then increased in disbelief never will their repentance be accepted, and they are the ones astray."
The limn in the Holy Qur'an include initial misguidances (such as in Surah Al-Kahf) to severe deviations (as in the verse from l Imrn). Those who disbelieved after their faith and increased in disbelief are positioned at a severe level of the limn, whose repentance will not be accepted.
The degrees of the limn in the Holy Qur'an illustrate the diversity and expansiveness of misguidance. This section highlights the importance of attention to these gradations.
ll denotes relative and correctable misguidance, while Aall refers to a deeper and more severe misguidance.
فَمَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ (Ynus: 32)
"And after the truth, there is only misguidance."
Aall denotes misguidance in which the individual not only is misguided but also believes in their error, akin to compounded misguidance in Islamic philosophy. Conversely, ll represents a relative misguidance that can be guided out of.
The distinction between ll and Aall underscores the varying degrees of misguidance. This section elucidates the importance of understanding this differentiation.
Mudill means the misleader, such as Satan, who is explicitly introduced in the Holy Qur'an as a manifest enemy and misleader.
عَدُوٌّ مُضِلٌّ مُبِينٌ (An-Nis: 112)
"A manifest, misguiding enemy."
Mudill refers to an external agent such as Satan who, through whispering and seduction, drags humans into misguidance. This concept differs from ll and Aall as it relates to the cause of misguidance rather than the state of being misguided.
Mudill, as the misleader, illustrates the role of external factors in deviation. This section highlights the importance of recognising these agents.
Both misguidance and truth are relative, and every individual embodies a mixture of the two. No one is absolutely truthful or entirely misguided.
فَمَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ (Ynus: 32)
"And after the truth, there is only misguidance."
The relativity of truth and misguidance reflects the composite state of humans, who possess degrees of both truth and error. This viewpoint aligns with the concept of Wahdat al-Wujd (Unity of Existence) in Islamic philosophy, which perceives all beings in varying degrees of truth and falsehood.
The relativity of truth and misguidance emphasises the composite condition of human beings. This section clarifies the importance of understanding this relativity.
An inclusive worldview acknowledges the relative deficiencies and misguidances in all humans and avoids absolutism and binary judgements.
This inclusive worldview, by recognising relative deficiencies in all humans, including the faithful and Prophets, contributes to diminishing prejudices and binary judgements. This approach is consistent with the principle of tolerance in Islamic theology and intercultural methodologies.
The inclusive worldview, by eschewing absolutism, aids in a deeper understanding of the Holy Qur'an and reduces prejudices. This section highlights the importance of this perspective.
Absolutism, which regards all as impure or misguided, leads to misery and bigotry, and hinders the comprehension of religious truth and the virtue of the faithful.
Absolutism, through binary divisions (good/bad), obstructs the understanding of the relativity of deficiencies and virtues in humans. Instead of accepting relative deficiencies, it results in prejudice and wrongful judgement.
Avoidance of absolutism facilitates understanding the truth of religion and reduces prejudice. This section clarifies the dangers posed by absolutism.
The concept of ll and lln in the Holy Qur'an, like a luminous torch, elucidates the degrees of misguidance and guidance within the cosmic order. This exegesis, through a philosophical and epistemological approach, reveals the expansiveness and relativity of this concept, encompassing everything from minor deficiencies to severe deviations. The attribution of ll to Prophets and the faithful signifies relative deficiency in contrast to Divine perfection, and the distinctions among ll, Aall, and Mudill uncover the semantic complexities of these terms. The inclusive worldview, by acknowledging the relative deficiencies in all humans, eschews absolutism and bigotry, fostering a deeper comprehension of the Holy Qur'an. This analysis invites reflection upon ones own deficiencies and the continual pursuit of guidance, while emphasising the role of relativity in apprehending truth.
Supervised by Sadegh Khademi
