The concept of life in the Holy Quran, as one of the fundamental divine attributes and a common characteristic of all beings, holds a central position within the epistemological system of Islam. This concept is interpreted not only as a divine attribute but also as the essential essence of all creatures, within the framework of the unity of creation. The present treatise, adopting a scientific and systematic approach, analyses and elucidates the concept of life and rejects any form of dichotomy within the system of creation. This examination, relying on the verses of the Holy Quran and philosophical and mystical principles, endeavours to clarify the unity of the reality of life across various existential levels. Accordingly, it has been composed for a learned audience and specialists in the field of theology and Quranic exegesis. The structure of this treatise comprises thematic sections with precise subheadings, each addressing an aspect of this concept and culminating in independent conclusions and a final synthesis, thereby presenting a coherent and profound perspective.
The concept of life, as one of the fundamental divine attributes, is elucidated in the Holy Quran from a unifying perspective. This attribute, akin to other divine attributes such as knowledge, power, beauty, and majesty, originates from a single reality which manifests in various degrees. This unity means that divine life and created life, although manifesting in different degrees, are identical in essence. The Holy Quran, emphasising the divine attribute of life, introduces it as the source of all beings.
Key Point: Life, as a divine attribute, is a single reality throughout all levels of creation, where the difference lies in degrees of manifestation rather than in essence.
هُوَ الْحَيُّ الْقَيُّومُ
Translation: He is the Ever-Living, the Sustainer (al-Baqarah: 255).
This verse introduces life as a primordial and comprehensive attribute from which all other attributes derive. This view is rooted in the principle of wa al-laf li-r al-man (the establishment of words for the spirit of meanings), which posits that words are designated for general meanings and the essence of the concept.
The fundamental principle of wa al-laf li-r al-man states that words are instituted to signify comprehensive and unified meanings. For example, the word pen applies to any instrument used for writing, whether made of iron, glass, or hand. Similarly, the word life refers to a unified reality which manifests in different divine and created levels. This principle forms the basis for understanding unity in Quranic attributes and demonstrates that life, knowledge, or power possess one essential reality, although they appear in various degrees.
Key Point: The principle of wa al-laf li-r al-man is the foundation for understanding the unity of attributes in the Holy Quran and negates any duality in the reality of life.
Divine and created attributes, such as life, possess a single reality, and their differences lie in the degrees of manifestation, not in essence. For example, life in God, humans, or plants is one unified reality manifesting in diverse levels (rich, lowly, material, or spiritual). This perspective rejects any duality or multiplicity in the reality of attributes.
جَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ
Translation: And We made from water every living thing (al-Anbiy: 30).
This verse introduces life as the common characteristic of all creatures and emphasises the unity of the reality of life in all levels.
The unity of life in the system of creation, as one of the fundamental Quranic principles, reflects the continuity of divine and created attributes. The principle of wa al-laf li-r al-man and Quranic verses such as He is the Ever-Living, the Sustainer and And We made from water every living thing affirm this truth that life, at all levels, is a single reality originating from God.
The Holy Quran rejects any form of dichotomy or duality in the realm of creation. All beings have emerged from the Truth, and nothing possesses independent existence before God. This viewpoint rejects any dichotomy between good and evil, life and death, or faith and disbelief, interpreting them as different degrees of one unified reality.
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ
Translation: And to Allah belongs whatever is in the heavens and whatever is on the earth (l Imrn: 109).
Key Point: The rejection of dichotomy in creation emphasises the absolute ownership and creatorship of God and denies any independence of opposites.
This verse, stressing Gods absolute ownership, demonstrates that all beings exist within the divine system and that nothing can possess independence before Him.
Annihilation is interpreted not as the opposite of life but as a lower degree thereof. Material annihilation (such as physical death) or spiritual annihilation (such as misguidance) falls within the system of divine life. The Holy Quran, by emphasising the continuity of life and death, presents them as two facets of one reality.
وَيُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ
Translation: And He brings the living out of the dead and brings the dead out of the living (Ynus: 31).
Key Point: Annihilation is a degree of life, not its opposite, and this view reveals the continuity of all existential levels within the divine system.
The concept of non-existence, in the Quranic system, is a colloquial and unscientific notion. Nothing is lost or annihilated in the realm of being; rather, it transitions from one degree to another. This viewpoint, emphasising the eternity of the system of creation, negates any existential discontinuity.
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Translation: Indeed, we belong to Allah, and indeed to Him we will return (al-Baqarah: 156).
Key Point: The rejection of non-existence in the system of creation emphasises the continuity and eternity of all beings within the divine framework.
The rejection of dichotomy in the system of creation is one of the fundamental Quranic principles that denies any independence of opposites. Annihilation and death, as lower degrees of life, fall within the divine system, and nothing is annihilated in the realm of existence. Quranic verses such as And to Allah belongs whatever is in the heavens and whatever is on the earth and Indeed, we belong to Allah, and indeed to Him we will return affirm this truth.
Life can be comprehended from two perspectives: apparent effects (such as movement, power, and activity) and intrinsic reality. The effects of life in living beings, such as movement and activity, are clearly observable; however, the reality of life, which is the source of these effects, is deeper and requires reflection. The Holy Quran invites mankind to contemplate the reality of life.
أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ
Translation: Do they not then reflect upon the Quran? (Muammad: 24).
Key Point: Cognition of the reality of life requires profound reflection and contemplation of the Quranic verses which invite humans to discover the truth of existence.
The claim of the unknowability of the reality of life stems from scientific passivity and lethargy. This viewpoint conflicts with the Quranic spirit which invites humans to research and discover truths. The Holy Quran, by encouraging exploration of the cosmos and the self, emphasises the possibility of cognition of reality.
سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ
Translation: Soon We shall show them Our signs in the horizons and within themselves (Fussilat: 53).
Key Point: Passivity in the cognition of the reality of life impedes epistemic progress, whereas the Holy Quran invites humans to research and discovery.
Religious knowledge, rather than mere study, must turn towards investigation, reflection, and creative action. Excessive study without research leads to scientific stagnation. This viewpoint aligns with the Quranic invitation to righteous action and contemplation.
الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ
Translation: Those who remember Allah standing, sitting, and lying on their sides (l Imrn: 191).
Key Point: Religious knowledge requires transformation towards research and creativity to escape scientific and practical stagnation.
The recognition of the truth of life requires profound contemplation, reflection, and investigation. Passivity along this path hinders the discovery of Qur'anic truths. Religious knowledge, inspired by Quranic verses such as "أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ" ("Do they not then contemplate the Quran?") and "سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ" ("We shall show them Our signs in the horizons and within themselves"), must advance towards research and creativity to fulfil its role in guiding society.
The concept of antagonism, implying two existential entities with utmost opposition, holds no place within the Quranic system. What is perceived as opposition is, in reality, contradiction between hierarchies. Faith and disbelief, good and evil, or life and death are not opposites but rather different gradations of a singular reality.
Contradiction refers to the difference between levels of existence, not confrontation or conflict. For instance, whiteness and blackness are different gradations on the colour spectrum, not absolute opposites. This perspective, emphasising the absolute creativity of God, denies any independent duality.
ذَٰلِكُمُ اللَّهُ رَبُّكُمْ خَالِقُ كُلِّ شَيْءٍ
Translation: This is Allah, your Lord, the Creator of all things (Ghafir: 62).
The principle "تعرّف الاشياء بأضدادها" (things are known through their opposites) means recognising objects by the contradiction of levels, not confrontation of opposites. For example, manners are understood through observing ill manners; these are not opposites but different gradations of one reality. This view makes recognition dependent on comparison between levels.
The negation of antagonism and emphasis on contradiction of hierarchies constitutes a key principle in the Quranic system. Quranic verses such as "ذَٰلِكُمُ اللَّهُ رَبُّكُمْ خَالِقُ كُلِّ شَيْءٍ" demonstrate that all beings, in various hierarchies, are under divine dominion, and nothing possesses independence vis--vis God. This viewpoint invites humans to contemplate the unity of creation and the recognition of existential hierarchies.
Religious knowledge, due to some traditional and passive structures, has stagnated in both scientific and practical domains. This stagnation impedes its role in scientific and cultural leadership within the Islamic world. The Holy Quran, emphasising movement, creativity, and research, calls religious knowledge to emerge from this passivity.
Practical and scholarly confrontation with evils, such as alcohol consumption or illicit music, can lead to reform and guidance of individuals. This confrontation necessitates profound understanding and provision of practical solutions, rather than mere condemnation or passivity. For instance, in a practical example, religious scholars, through dialogue and spiritual guidance, successfully directed individuals away from misguided paths towards guidance.
No one is inherently good or evil; all beings possess the capability of change and transposition within existential hierarchies. This perspective, emphasising human capacity for transformation and perfection, rejects any form of determinism or essentialism.
إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ
Translation: Allah does not change the condition of a people until they change what is within themselves (Rad: 11).
Transformation in religious knowledge and practical confrontation with societal challenges require deep understanding, research, and creativity. Quranic verses such as "إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ" emphasise the human capacity for change and reform. Religious knowledge, by escaping stagnation and progressing towards knowledge production, can fulfil its leadership role in the Islamic world.
The sincere, due to their proximity to God, are exposed to the danger of arrogance. This danger can divert them from the path of sincerity. The hadith "المخلصون فی خطر عظیم" stresses this reality, indicating that even sincere individuals must avoid pride and self-exaltation.
المخلصون فی خطر عظیم
Translation: The sincere are in great danger.
Humility, as a divine virtue, is manifested in the words of Imam Sajjad (peace be upon him) as "انا اقل الاقلین" ("I am the least of the least"). This humility signifies a profound understanding of the hierarchies of existence and divine greatness.
وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا
Translation: And the servants of the Most Merciful are those who walk upon the earth humbly (Furqan: 63).
Humility and sincerity, as key principles on the path of perfection, guide humans towards God. Quranic verses such as "وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا" and the hadith "المخلصون فی خطر عظیم" emphasise the necessity to avoid arrogance and maintain humility.
The concept of life in the Holy Quran, as a singular truth and the existential essence of all beings, is analysed from the perspective of the unity of creation and negation of confrontation. This concept is not only a divine attribute but also a shared characteristic of all creatures, manifesting in various gradations. Quranic verses such as "هُوَ الْحَيُّ الْقَيُّومُ", "جَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ", and "إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ" emphasise the unity of life and the continuity of all levels of existence. Religious knowledge, as responsible for guiding society, requires transformation from traditional approaches towards research, creativity, and righteous action. Humility and sincerity, as ethical principles, protect humans from arrogance and lead them towards divine perfection. This writing, relying on Quranic verses and philosophical principles, invites humans to contemplate the truth of life and their role within the system of creation.
Supervised by Sadegh Khademi
