of Nokounam, (Session 205)
The concept of death and life, akin to two wings of existence that enable creatures to soar along the path of creation, holds a distinguished position in the Holy Qur'an. These concepts are not portrayed as opposites, but rather as stages of a singular reality namely, Divine life within the cosmic system. This writing, by aggregating and reformulating the lecture delivered on 29 April 2009 (9/2/1388 Hijri Solar), provides a comprehensive and scholarly analysis of these concepts through a philosophical-esoteric lens. The objective is to present a systematic and refined text for erudite audiences, employing a specialised academic language and utilising metaphors and allegories to elucidate the epistemic depth of death and life in the Qur'anic discourse. This interpretation, while preserving the original content, is enriched with supplementary analyses and is offered as a resource for theological, philosophical, and mystical research.
From the Qur'anic perspective, death and life are like two sides of the same coin and are not antagonistic to one another. Rather, death is a lower or distinct degree of life. Life is the governing principle of the universe, and death is merely the transition from one existential level to another.
خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا
"He created death and life to test you as to which of you is best in deed."
This verse places death and life side by side, introducing both as Divine creations serving the best system of creation.
Non-being, like a shadow lacking light, has no external existence. Even conceiving non-existence in the mind is itself a mental existence. Therefore, nothing in the realm of existence is annihilated.
Theologians and some philosophers, by introducing the concept of the return of the annihilated, have presumed that beings cease to exist and then come back into existence. This view, resembling a structure built on an unstable foundation, is fundamentally erroneous, as nothing in the universe is truly annihilated.
Death, as a stage of life, is not the end but a transition in the Qur'anic system. The denial of the independent existence of non-being and the critique of traditional perspectives clarify the Qur'anic reality of death and life.
In popular culture, death is perceived as absolute destruction and associated with terms such as passing away and annihilation. This perception stems from the utterances of disbelievers who confined life to this worldly existence.
قَالُوا إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ
"They say: There is nothing but our worldly life; we die and we live, and nothing destroys us except time."
This verse critiques the disbelievers view that death is annihilation and emphasises life after death.
Certain mistaken concepts, such as consensus, have been transmitted from other traditions into Shia religious sciences and justified by introducing elements like the infallible. This transmission, like mixing clear water with mud, has obscured the truth.
Consensus, like a rootless tree, lacks valid Qur'anic or narrational evidence and has been incorporated into religious knowledge merely through formal justifications.
Popular culture and the transfer of erroneous concepts into religious knowledge, such as the conception of death as annihilation and the acceptance of consensus, hinder the correct understanding of Qur'anic concepts. Rectifying these expressions is an indispensable scientific and religious necessity.
Absolute life, like an endless light, belongs to God, as manifested in the verse: "He is the Ever-Living, the Sustainer." Death, in opposition to this life, is merely a change in the degree of existence.
هُوَ الْحَيُّ الْقَيُّومُ
"He is the Ever-Living, the Sustainer."
This verse affirms God's absolute life and defines death as a stage of life.
Creatures, like travellers along the path of existence, pass through various degrees of life. Death is the transfer from one stage to another, not the cessation of existence.
Gods absolute life is the dominant principle in the universe, and death, as a transfer of existence, forms part of the degrees of life within the Divine system of creation.
Human beings, like gardeners cultivating in Gods garden, can create life within the framework of the system of creation, such as producing crops in winter or altering the life cycles of creatures.
فَانْظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا
"So observe the effects of the mercy of Allah how He gives life to the earth after its death."
This verse invites humans to contemplate Divine creation and participate in it.
Humans, by altering cycles of light and darkness, can manage the life of creatures, such as producing tomatoes in winter or accelerating the growth of poultry in farms.
Within the Divine system, humans can participate in the creation and management of life, demonstrating humanitys vast capacity to align with Divine creation.
Popular expressions about death, like clouds covering the sky of truth, hinder the proper understanding of Qur'anic concepts. Reforming these expressions is a fundamental duty of religious sciences.
Religious science, like a gardener who must enrich the tree of knowledge, is obliged to elucidate Qur'anic concepts such as death and life with scientific precision and clarity.
An analysis of 354 occurrences of the terms death and life in the Holy Qur'an, akin to mining precious ore, can lead to a deeper understanding of these concepts.
Reforming popular expressions and producing scientific knowledge in religious sciences are necessities for the precise elucidation of Qur'anic concepts such as death and life, which can strengthen the Qur'an's position in the contemporary world.
The death of an individual, like a wave rippling through the ocean of existence, profoundly affects creatures ranging from animals to metaphysical beings.
وَلَا تَقُولُوا لِمَنْ يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَٰكِنْ لَا تَشْعُرُونَ
"And do not say about those who are killed in the way of Allah, They are dead. Rather, they are alive, but you perceive it not."
This verse affirms life after death and negates the notion of annihilation.
Death, as an existential phenomenon, has profound effects on the cosmos, and life after death is a Qur'anic reality that invalidates the concept of annihilation.
The analysis of the concept of death and life in the Holy Qur'an, through a philosophical-esoteric approach, demonstrates that these two are not opposing realities but rather stages of a single truth Divine life. Death, like a bridge transitioning from one existential stage to another, is part of the process of creation and never results in absolute annihilation. The denial of the independent existence of non-being, critique of traditional theological and philosophical views, and reform of popular expressions clarify the Qur'anic reality of death and life. Humanity, by participating in the creation of life within the Divine framework, can act in harmony with the system of creation. The duty of religious sciences in producing precise scientific knowledge and analysing Qur'anic lexicons paves the way for a deeper understanding of these concepts. This writing, while preserving the original content and adding supplementary analysis, provides a rich and systematic text for researchers in theology, philosophy, and mysticism, serving as a foundation for advanced studies.
Supervised by Sadegh Khademi
