The concept of life in the Holy Quran represents one of the most fundamental and multidimensional theological, philosophical, and scientific constructs, which extends across a wide spectrum of meanings and exemplificationsfrom the Divine Essence to natural and human phenomena. This concept is not only regarded as the existential essence for the entirety of existence but also as a fundamental divider, enabling profound analysis within diverse scientific and epistemological domains. This treatise, adopting a systematic and scholarly approach, undertakes the examination and explication of the concept of life in the Holy Quran, utilising precise verses and analyses to furnish a comprehensive framework for understanding this notion to its audience. The objective is to provide a deep and academic perspective on life that, from the Quranic standpoint, is studied both as an existential principle and as a multilayered phenomenon across various strata of existence. This text, preserving absolute fidelity to the original content, is composed in a lofty style befitting an academic milieu, enriched with literary allusions and metaphors to enhance its profundity.
Life in the Holy Quran is introduced as a fundamental divider for the entire universe. This life, transcending a merely biological or literary conception, encompasses even the Essence of the Almighty Truth. God Almighty is described in the Quran by the attributes ayy (The Ever-Living) and Qayym (The Sustainer), signifying His absolute and everlasting life. This life is not only the origin of the existence of all entities but, as an existential principle, encompasses the entire universe across various levels.
Life from this perspective resembles a flowing river originating from the Divine source and coursing through various existential realms, from exalted beings to material phenomena. The attribute Qayym denotes the permanence and independence of this life, whereas the life of creatures is contingent and conditional upon Divine will. This definition permits the analysis of life within an ontological framework that can be investigated from theological, philosophical, and scientific viewpoints.
Life is a principle encompassing all entities, from God to creation. This principle includes various forms of life at different existential levelsfrom the Divine life, which is absolute and infinite, to the life of creatures manifesting in diverse degrees.
This perspective introduces life as an existential spectrum extending from Divine life to material life. Just as sunlight is manifested in the various colours of a prism, life likewise appears diversely across various existential levels, from the Divine Essence to natural beings. This framework enables the study of life across diverse dimensions, ranging from theology to biology.
Life can be examined within three scientific domains:
This classification resembles three branches of a tree of knowledge, each reaching towards a distinct celestial domain. Material life is examined through empirical and experimental tools, addressing observable phenomena in nature. Philosophical life seeks the existential meaning of life through abstract and logical analyses. Quranic life, however, like a radiant jewel, encompasses the theological and spiritual dimensions of life and necessitates precise exegetical interpretation of the verses.
Studying life within these three domains constitutes a scientific and complex project that requires systematic and differentiated analysis within each segment. Due to the breadth and depth of the subject, this project presents numerous challenges for researchers.
Studying life is akin to a journey into the depths of a boundless ocean, where each wave reveals a new question and each depth uncovers a new secret. Designing a research project that coherently examines these three domains may lead to a deeper understanding of life and can be proposed as an advanced-level research framework.
In the empirical sciences, significant and ongoing research has been conducted concerning life; however, in the philosophical and Quranic domains, limited scientific work has been undertaken.
This research gap resembles a barren land awaiting the cultivation of knowledge. While empirical sciences have achieved remarkable progress through quantitative and observational methods, the lack of systematic studies in philosophical and Quranic fields underscores the necessity for greater attention to these areas. This situation invites scholars to fill this epistemological void.
The Holy Quran presents approximately thirty-five types of life, a diversity scarcely found in other sources. These types range from material life to Divine life and are explicitly or implicitly mentioned across various Quranic verses.
This diversity resembles a garden filled with multicoloured flowers, each displaying a distinct manifestation of life. Identification and classification of these types can constitute independent research topics in theology, philosophy, and human sciences. This comprehensiveness indicates the depth and richness of the Quranic perspective on life.
To benefit scientifically from the Holy Quran, it must be recognised as an academic and scientific source and its sciences and methods employed, rather than merely regarded as a text for recitation and spiritual merit.
This viewpoint is akin to a key that opens the doors of knowledge towards a new world. The Holy Quran, beyond being a devotional text, is a treasury of sciences and knowledges that can be utilised in various scientific domains, from biology to philosophy. This approach expects researchers to engage in scientific and systematic analysis of the verses.
In philosophy, the perfection of existence is defined by concepts such as knowledge and power, whereas in the Holy Quran, the perfection of life is described with attributes such as Qayym (Sustainer), Karm (Generous), Laf (Subtle), Wadd (Loving), and Majd (Glorious).
This difference resembles two distinct paths leading to the same summit: philosophy attains perfection through reason and logic, whereas the Holy Quran elucidates perfection within a merciful and emotional framework through Divine and spiritual attributes. This divergence facilitates dialogue between philosophy and theology and enriches epistemological analyses.
Surah Al-Anfal, Ayah 42:
لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَيَحْيَى مَنْ حَيَّ عَنْ بَيِّنَةٍ
Translation: "So that he who perishes might perish upon clear evidence, and he who lives might live upon clear evidence."
This verse refers to the concept of life of reason, which describes a society progressing based on argumentation and proof.
The life of reason is like a torch dispelling the darkness of ignorance and guiding society towards rationality. In such a society, argument and proof prevail, preventing the dominance of force, relationships, and wealth. This concept can be applied as a principle for developing rational communities in Islamic sociology and psychology.
Surah Al-Arf, Ayah 25:
قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ
Translation: "He said: 'In it you shall live, and in it you shall die, and from it you shall be brought forth.'"
This verse alludes to the life of action, referring to a dynamic and active society where constant motivation and deed prevail.
The life of action resembles a rushing current that never ceases its motion. This life describes a society in which lethargy and idleness have no place, and individuals are perpetually engaged in action and motivation. This concept can serve as a model for social and cultural development.
Life of this world in the Holy Quran is sometimes mentioned without the attachment of the Hereafter (for disbelievers) and sometimes accompanied by it (for believers).
Life of this world is like a fleeting shadow which, for disbelievers, is confined to material pleasures, whereas for believers it is a bridge to eternal and spiritual life. This duality indicates the difference between materialistic and spiritual perspectives on life and emphasises the importance of the Hereafter's outlook in the lives of believers.
Surah Taha, Ayah 20:
إِنَّهُ مَنْ يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَى
Translation: "Indeed, whoever comes to his Lord as a criminal for him is Hell; he will neither die therein nor live."
This verse points to the concept of relative life, describing a paradoxical state between death and life.
Relative life resembles a twilight between death and life that is neither complete life nor complete death. This state is assigned to the denizens of Hell, who exist in an indeterminate condition, neither fully alive nor fully dead. This concept requires deep philosophical and theological analysis to aid the understanding of the existential state of the damned.
Surah Al-Munfiqn, Ayah 6:
وَإِذَا جَاءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللَّهُ
Translation: "And when they come to you, they greet you with a greeting with which Allah does not greet you."
This verse refers to the apparent life of the hypocrites, whose salutations are superficial and lack sincerity.
Apparent life is like a mask that conceals the truth. This life pertains to hypocritical behaviours that are outward and devoid of inner reality and is applicable in the social and psychological analysis of such individuals. The concept highlights the importance of sincerity and truthfulness in human relations.
Surah An-Nis, Ayah 86:
وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا
Translation: "And when you are greeted with a greeting, greet in return with what is better than it or [at least] return it [in a like manner]."
This verse refers to the actual life connected to genuine and immediate salutations.
Actual life is like a transient but meaningful moment in which response to a greeting is genuine and prompt
Translation: He it is who causes laughter and causes weeping, and He it is who gives death and gives life.
This verse refers to True Life (ayt aqq), which pertains to the divine life originating from the will of Almighty God.
True Life is like an inexhaustible fountain from which the life of all creatures flows. This life transcends natural and material existence and is contingent upon the divine will. This concept holds a special place in Islamic theology and mysticism.
Surah Al-Midah, Verse 32: مَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا
Translation: Whoever saves a soul, it is as if he has saved all mankind.
This verse points to Nafs Life, linking individual life to collective life.
Nafs Life resembles a seed which, by reviving a single person, brings life to the entire society. This concept highlights the value of human life on a social and global scale and underscores the importance of preserving human lives.
Surah Al-Baqarah, Verse 11: فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ
Translation: Allah said to them: Die, then He brought them back to life.
This verse refers to Volitional Life, associated with spiritual and divine power in reviving beings.
Volitional Life is like a key that, by the will of God or His saints, opens the doors of death and life. This concept, in Islamic mysticism, points to the spiritual authority of Gods saints and represents their power in the revival of creatures.
Surah Al-Anm, Verse 97: أَوْ مَنْ كَانَ مَيِّتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ
Translation: Or [is] he who was dead and We gave him life and made for him light by which to walk among the people?
This verse denotes Perfected Life, accompanied by the light of insight.
Perfected Life is like a shining star that, with the light of insight, guides a person toward existential perfection. This life leads one from the darkness of ignorance to the illumination of knowledge and holds a distinguished place in Islamic theology and mysticism.
Imaginary and illusory life refers to unreal and fanciful existence, utilised within psychology and mysticism.
This life is like a shadow formed in the human mind without any external reality. These concepts are significant in the analysis of psychological and spiritual states, especially in confronting hallucinations and illusions, and can be examined in psychological and mystical studies.
Kinetic life is associated with the snake (ayyah), named for its distinctive movement.
Kinetic Life resembles the snakes delicate dance in nature, distinguished by its unique movement. This naming indicates the Qurans precise description of natural phenomena. Linguistic and lexical analysis of the word ayyah can lead to a deeper understanding of this concept.
The Holy Quran mentions numerous types of life, including: material life, animal life, human life, angelic life, transcendental life, cosmic life, pure life, modest life, intrinsic life, extrinsic life, gradual life, natural life, causal life, resurrected life, testimonial life (material and divine), hereafter life, primordial life, future life, salutary life, shy life, perceptual life, nominal life, and kinetic life.
This extensive list is like a map of the cosmos of knowledge, with each star representing a category of life. Each of these types constitutes an independent subject for research in theology, philosophy, and human sciences, illustrating the comprehensiveness of the Holy Quran in elucidating the concept of life.
Introducing the Holy Quran as a scientific and academic book on a global level can elevate its status from a purely religious text to a scientific source.
This perspective is like a bridge connecting the Holy Quran to the contemporary world. Presenting the Quran as a scientific source necessitates intercultural and interdisciplinary dialogue, which can strengthen its position in global academic circles.
Reading the Quran solely for acquiring spiritual reward is a limited approach, suitable mainly for ascetics. The Quran should be utilised as a source for extracting sciences and knowledge.
This critique acts like a breeze clearing the dust from the face of the Quran, introducing it as a treasury of knowledge to the world. Emphasising the scientific aspect of the Quran can help redefine its role in modern societies.
Religious science must engage in knowledge production in disciplines such as psychology, sociology, philosophy, and law, introducing the Holy Quran as the ultimate source of these sciences.
Religious science is like a tree rooted in the Holy Quran with branches extending into the human sciences. This approach can facilitate the development of Islamic sciences and interaction with modern sciences, presenting the Quran as a comprehensive source for the humanities.
Religious academic centres must become places of inquiry, i.e., spaces for questioning and scientific research.
Inquiry is like a current that energises the mind from lethargy to vitality. Religious academic centres should become environments for science production and innovation, fostering critical thinking and contributing to the scientific and spiritual growth of society.
Learning without inquiry leads to the accumulation of knowledge devoid of creativity. Religious science must strike a balance between learning and inquiry.
This critique acts as a warning awakening from the slumber of heedlessness. Combining learning with creative thinking is like fertile soil where the seedlings of knowledge bear fruit. This approach aids scientific and spiritual development.
Due to a lack of scientific credentials, religious science has received less attention from global scholars. These centres must produce knowledge adhering to international standards.
This gap is like land awaiting the cultivation of knowledge. Religious science must strengthen its status in academic circles by producing scientific content meeting global standards and engaging with scholars worldwide.
Religious science must be recognised as a centre for scientific research, not merely a place for worship and seeking reward.
This view is like an invitation to reconsider the function of religious science. These centres should transform into hubs of knowledge production and innovation, redefining their role in the contemporary world by providing scientific content.
The concept of life in the Holy Quran is like a brilliant gem manifesting in more than thirty-five different categories, from material life to true and perfected life. This diversity introduces the Quran as a unique source for scientific, philosophical, and theological study of life. Life, as a fundamental divisor, not only constitutes the existential essence of all beings but also enables analysis across various fields. Religious science, adopting a question-driven and scientific approach, can redefine its role in the contemporary world and introduce the Holy Quran as an academic source globally. Emphasising a scientific place of inquiry highlights the necessity of critical thinking and creativity alongside traditional learning. This analysis not only aids a deeper understanding of the concept of life in the Quran but also provides a framework for interdisciplinary advanced research. The Holy Quran, by presenting various types of life, invites a reconsideration of our outlook on existence, knowledge, and spirituality.
Supervised by Sadegh Khademi
