of Nokounam, (Session 122)
The Holy Qur'an, akin to an infinite ocean of knowledge, is not merely a book for recitation and contemplation, but rather a guide for insight, reflection, and practical application in both individual and social life. The second verse of Surah Al-Baqarah (ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ
, This is the Book in which there is no doubt, a guidance for the righteous) serves as the focal point of this treatise, which examines the fundamental concepts of khashyah (reverence), khawf (fear), huzn (grief), wiqayah (protection), and hidayah (guidance) through psychological and sociological lenses. These concepts, like sturdy pillars, provide a comprehensive framework for regulating human behaviour and social structure. This work, articulated in a lofty and solemn style, is intended for specialised audiences within academic circles, and enriches its content through allegories and literary allusions, whilst preserving its scientific and research-oriented essence.
Key Point: The Holy Qur'an, like a radiant gem, has been revealed not only for recitation and contemplation but also for insight and practical application in individual and social life, presenting the concepts of khashyah, khawf, huzn, wiqayah, and hidayah as the pillars of a balanced life.
The Holy Qur'an introduces the concepts of khashyah (reverence), khawf (fear), huzn (grief), wiqayah (protection), and hidayah (guidance) as five balanced elements within the existential structure of the individual and society. These concepts, interwoven like threads, encompass the psychological, social, and spiritual dimensions of humanity. Khashyah denotes respect and humility before Divine grandeur; khawf signifies awareness of the consequences of ones deeds; huzn involves the management of negative emotions; wiqayah functions as a self-preservation mechanism; and hidayah represents the correct orientation of life. This integrated system offers guidance towards a balanced and elevated existence.
From psychological and sociological perspectives, these concepts operate as tools for regulating individual and collective behaviour. For researchers, this systematic approach evidences the profound depth of Quranic teachings in presenting a comprehensive framework for mental health and social cohesion.
The Holy Qur'an transcends being merely a text for recitation or reflection; it is a book of insight, intellect, and practical application in both personal and social spheres. Like a precise map, it provides rules and formulas for organising human life around the clock across all societies. This feature elevates the Qur'an from a solely spiritual text to a practical and operational regulatory system.
For academic audiences, this viewpoint necessitates the examination of the Holy Qur'an as an interdisciplinary resource. By offering practical solutions, the Qur'an can be studied within the fields of psychology, sociology, and even management.
Key Point: The Holy Qur'an, like a clear spring, was revealed not only for contemplation but also for insight and the practical regulation of life, providing universal rules applicable to all humanity.
Knowledge and contemplation of the Qur'an, if lacking practical influence in the structure of individual and societal life, resemble a buried treasure devoid of spiritual and human value. Just as wealth unused holds no worth, Qur'anic knowledge without application leaves no impact on life.
This perspective aligns with the concept of wisdom in Islamic philosophy, which views knowledge and action as intertwined. For researchers, this underscores the necessity of linking theoretical knowledge with practical application in Qur'anic studies.
The Holy Qur'an is a practical book offering a comprehensive programme for human life. This programme, irrespective of religious boundaries, is essential and necessary for all societies. Verses such as هُدًى لِلنَّاسِ
(a guidance for mankind) in Surah Al-Baqarah affirm the universality of this book.
This feature transforms the Qur'an into a global regulatory system usable not only by believers but by all humanity. For researchers, this universality necessitates the study of the Qur'an within global disciplines such as psychology and sociology.
The Holy Qur'an provides guidance for the righteous (هُدًى لِلْمُتَّقِينَ
, a guidance for the God-fearing) as well as for all people (هُدًى لِلنَّاسِ
). This inclusivity demonstrates the Qur'ans capacity to address diverse human needs.
For educated audiences, this highlights the importance of comparative analysis of Quranic verses. The guidance for the righteous offers a particular path for the pious, whereas the guidance for all people reveals the Qur'ans comprehensiveness in providing life solutions.
Wiqayah, or self-preservation, is a fundamental human attribute operating against internal and external threats. Rooted in love of self (ubb al-nafs) and other human qualities, it requires management and control to protect the individual from physical, psychological, and social harms.
From a psychological standpoint, wiqayah is comparable to defence mechanisms in modern theories, such as self-regulation. The Holy Qur'an introduces this attribute as a tool for maintaining life balance, calling for researchers to study it within the framework of health psychology.
Managing wiqayah against threats is analogous to managing food consumption according to bodily needs. Just as imbalance in food intake leads to illness, improper management of wiqayah results in psychological disorders such as anxiety or disregard for dangers.
This analogy illustrates the importance of equilibrium in human behaviour. The Holy Qur'an, in verses like كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ
(Eat and drink pleasantly for what you used to do), emphasises consumption proportional to effort.
Key Point: Wiqayah, like a sturdy shield, protects humans from dangers but requires precise management, akin to regulating food intake according to bodily needs.
The absence of necessary education in managing consumption (such as food, work, and emotions) within Islamic societies has led to behavioural disharmonies. This deficiency manifests as improper food consumption, imbalance in work and rest, and even psychological problems.
For researchers, this underlines the necessity of reconstructing educational systems founded on Qur'anic teachings. Education on consumption management can contribute to the improvement of both mental and physical health in society.
Disharmony in the timing of food consumptionsuch as eating light meals in the morning and heavy meals at nightresults in physical and psychological issues like disturbed sleep. This disharmony stems from the lack of Qur'anic education.
From a psychological viewpoint, heavy meals consumed at improper times can lead to sleep disorders and decreased quality of life. The Holy Qur'an, by emphasising balance, points to the coordination between consumption and bodily needs.
Many disturbed dreams result from physical and psychological disharmonies, such as inappropriate food intake, and lack meaningful interpretation. These dreams are indicative of mental or physical ailments.
This perspective corresponds with sleep psychology, which attributes disturbed dreams to physiological or psychological factors. The Holy Qur'an, by stressing mental and physical health, points to the prevention of these problems.
Khawf (fear), huzn (grief), and khashyah (reverence), as psychological units within humans, require education and nurturing. The absence of such training leads to psychological and social disharmonies.
This point highlights the importance of Qur'an-based psychological education. If mismanaged, the concepts of khawf, huzn, and khashyah may result in psychological disorders such as anxiety or depression.
Key Point: Khawf, huzn, and khashyah, like flowing rivers within the human soul, require nurturing and regulation to yield psychological and social equilibrium.
Management of khawf, huzn, and khashyah must be taught as educational units in schools and universities. The lack of such education has exacerbated social and psychological issues.
This proposal aligns with modern psychological educational approaches emphasizing the teaching of emotional and behavioural skills. The Holy Qur'an, as a rich resource, can serve as the foundation for such instruction.
Without proper nurturing, khawf and huzn lead to psychological issues such as anxiety and depression. These concepts, analogous to excessive caloric intake, must be balanced.
This analogy illustrates the critical importance of emotional regulation. From a psychological perspective, imbalance in negative emotions can result in affective disorders.
Excessive huzn and khawf resemble pouring surplus oil into an engine, causing psychological and social problems. This imbalance results from improper education or social insecurities.
This analogy emphasises the destructive impacts of uncontrolled emotions. Psychologically, excessive negative feelings can reduce mental energy and disrupt social functioning.
Inflated huzn and khawf stem from artificial factors or erroneous education and have no place within the natural human constitution or religious teachings.
This point stresses the distinction between natural and unnatural emotions. The Holy Qur'an, by offering balanced paradigms, exhorts humanity to maintain their emotions within natural and healthy limits.
Khashyah in the Holy Qur'an does not denote fear but rather sanctity and respect for Divine majesty. There is no instance in the Qur'an linking khashyah to fear of God. Verses such as خَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَنِ
(Voices soften before the Merciful) affirm this meaning.
Khashyah is an exalted concept associated with reverence and humility before God. This notion corresponds with Islamic mystical and philosophical theories which portray God as a beloved being.
Key Point: Khashyah, like a blooming flower in the garden of knowledge, signifies respect and humility before Divine grandeur, not fear and dread.
In the Holy Qur'an, there exists no instance commanding grief. Grief, as a psychological disorder, originates from Satan, disbelief, or external factors. Verses such as لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا
(Do not be sorrowful, indeed Allah is with us) affirm this meaning.
This point emphasises mental health within the Qur'anic teachings. Grief, as a negative state, is repudiated by the Qur'an, which substitutes it with psychological tranquillity.
Several verses such as لَا تَحْزَنُوا إِنَّ اللَّهَ مَعَنَا
(Do not be sorrowful, indeed Allah is with us) and لَا خَوْفٌ عَلَيْكُمْ وَلَا أَنْتُمْ تَحْزَنُونَ
(No fear shall be upon you, nor shall you grieve) stress the negation of grief and fear. Grief, as a disorder, is rejected by the Qur'an.
These verses underscore the significance of joy and psychological serenity. The Holy Qur'an, through the repudiation of grief, advises mankind to avoid psychological afflictions.
The verse إِنَّ النَّجْوَى مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا
(Indeed, the secret counsel is from Satan to sadden the believers) attributes grief to Satan, who intends to sadden the believers.
This verse presents grief as a satanic instrument designed to weaken the faith and psychological energy of the believers.
The verse يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ
(O Messenger, let not those hastening into disbelief grieve you) commands the Prophet not to be grieved by the disbelievers.
This verse emphasises the necessity of preserving the Prophet's psychological serenity in the face of disbelief and ingratitude. Grief, as an impediment on the prophetic mission, is negated.
The Islamic society requires a balance between grief and joy. Excessive grief leads to psychological and social issues and must be balanced with joy.
From a sociological perspective, the balance between grief and joy can assist in reducing social harms such as collective depression.
The Islamic society must engage in meticulous planning for joy and wellbeing, akin to financial budgeting. This planning includes determining the extent of mourning and celebration.
This proposal points to the establishment of a psychosocial system within the Islamic society. Managing joy and mourning can aid in maintaining the psychological equilibrium of society.
Signs of grief in society, such as clasped hands or abnormal behaviours, indicate concealed psychological problems that require treatment and balance.
This observation aligns with behavioural psychology, which considers nonverbal behaviours as indicators of psychological status. The Holy Qur'an, through the repudiation of grief, refers to the resolution of such issues.
Mourning, joy, and wellbeing must be measured within society to preserve psychological balance. Excessive mourning leads to hardness of heart and psychological difficulties.
This perspective highlights the importance of managing religious rituals in maintaining mental health. From a psychological standpoint, excessive repetition of emotional behaviours may result in emotional desensitisation.
Excessive mourning, comparable to the profession of a butcher, leads to hardness of heart. This hardness is the result of repeated emotional behaviours without balance.
This analogy points to the psychological effects of repetitive behaviours. From a psychological perspective, continuous repetition of negative emotional behaviours can reduce empathy and increase indifference.
Speaking for the people, if motivated by ostentation, leads to hardness of heart. Speaking for God and the self prevents this problem.
This point highlights the importance of intention in social behaviours. From the viewpoint of Islamic mysticism, pure intention preserves the heart from hardness.
Religious rituals such as mourning must be balanced with joy to prevent social and psychological corruption. This balance contributes to the health of society.
This perspective stresses the importance of managing religious rituals at the social level. Balance in rituals can assist in reducing social harms such as extremism.
Key Point: The Islamic society, like a flourishing garden, requires a balance between mourning and joy to prevent hardness of heart and psychological corruption.
The book Tawhid Mofazzal, as a psychological text elucidating the universe, ought to be taught in seminaries. This book analyses forgetfulness and grief and can serve as a basis for modern education.
For researchers, this proposal necessitates revisiting classical Islamic texts. Tawhid Mofazzal, by providing psychological and philosophical analyses, aids in a better understanding of Qur'anic concepts.
Forgetfulness (nisyan) is a divine mechanism that prevents permanent grief due to the death of loved ones. This mechanism contributes to mental health.
This notion aligns with cognitive psychology, which views forgetfulness as a defensive mechanism to maintain psychological balance. The Holy Qur'an, by referencing forgetfulness, emphasises this divine mechanism.
To accurately comprehend Qur'anic concepts such as ak (laughter), the root words must be examined. ak does not signify obscene laughter but rather balanced joy.
This point underlines the importance of lexicology in Qur'anic interpretation. Examining root words facilitates a more precise understanding of Qur'anic concepts and dispels misunderstandings.
Khashyah refers to the preservation of sanctities in society. A society that respects sanctities is a khashyah-filled and Islamic society.
This view stresses the importance of social order based on mutual respect. From a sociological perspective, preserving sanctities aids social cohesion and reduces anomalies.
Khawf (fear) denotes apprehension of deficiencies and sins, whereas khashyah implies reverence and respect. These two concepts transform into each other through textual contexts.
This distinction assists in a more precise understanding of Qur'anic concepts. Khawf is associated with consequences of actions, while khashyah pertains to an exalted relationship with God.
The Holy Qur'an never commands fear of God. Fear is related to actions and sins, not to the divine essence. Verses such as فَلَا تَخَافِي وَلَا تَحْزَنِي
(Do not fear nor grieve) confirm this meaning.
This view aligns with the concepts of Gods mercy and compassion. The Holy Qur'an introduces God as a source of love and mercy, not fear and punishment.
The Islamic society is one in which sanctities are preserved. These sanctities include respect for laws, religion, knowledge, and the Infallibles.
This definition presents the Islamic society as a system based on respect and order. From jurisprudential and sociological perspectives, preserving sanctities aids social cohesion and progress.
God is not portrayed as a terrifying entity in the Holy Qur'an. Any fear results from human deficiencies and problems.
This viewpoint corresponds with the concept of Gods mercy and compassion. The Holy Qur'an depicts God as the source of love and mercy, not fear and punishment.
The exegesis of the second verse of Surah Al-Baqarah (ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ
) through psychological and sociological approaches reveals the depth and comprehensiveness of Qur'anic teachings. The concepts of khashyah, khawf, grief, self-preservation, and guidance, as steadfast pillars, provide a regulatory framework for balanced and healthy living. Khashyah denotes respect and humility before the Divine grandeur, while khawf relates to awareness of the consequences of actions. Grief, as a psychological disorder, is negated by the Qur'an, and self-preservation is a mechanism requiring management. Qur'anic guidance is offered not only for the pious but for all humanity, rendering the Qur'an a universal constitution.
This exegesis stresses the necessity of teaching Qur'anic concepts within the educational system and managing the balance between grief and joy in society. The Islamic society is one wherein sanctities are preserved, contributing to social cohesion and advancement. Ultimately, the Holy Qur'an portrays God as a source of mercy and love, attributing all fear to human shortcomings. This perspective establishes the foundation for a balanced and spiritual life.
Supervised by: Sadegh Khademi
