The concept of life in the Holy Quran, akin to a radiant jewel woven into the fabric of divine verses, holds a highly esteemed and multilayered position. This concept, examined from various perspectives within the revealed Word, is not limited merely to material and biological life but also traverses spiritual, philosophical, and theological horizons. The present discourse, adopting a scientific and systematic approach, explores the diverse types of life in the Holy Quran, focusing primarily on the analysis of verse 28 of Surah Al-Baqarah as the central axis of discussion, aiming to elucidate this fundamental concept. The objective of this work is to provide an academic and coherent framework which, whilst remaining entirely faithful to the original content, offers a foundation for advanced and interdisciplinary research in the fields of theology, philosophy, and natural sciences. This examination, with a profound perspective on Quranic verses and utilising refined analogies and semantic connections, is composed in a manner that is both engaging and utilitarian for educated audiences and scholars within scientific domains.
The Holy Quran, resembling an endless ocean, manifests more than thirty-five types of life within its verses. This diversity, numerous verses, indicates the depth and richness of the divine Word in explicating the concept of life. Each of these types, ranging from material life to intrinsic divine life, necessitates precise and systematic research to illuminate its various dimensions. This diversity renders the Holy Quran an unparalleled source for the study of life in its theological, philosophical, and empirical dimensions.
The identification and analysis of the types of life, beyond superficial study, require an interdisciplinary approach that integrates Quranic sciences, philosophy, and empirical sciences. This endeavour summons scholars to pursue rigorous and scientific inquiry to examine each type of life within intellectual and experimental laboratories. Such research not only enriches Quranic knowledge but also establishes a robust link between science and religion.
Temporal constraints and superficial perspectives on the Holy Quran have constituted significant obstacles to the profound elucidation of the types of life. These outlooks, which have sometimes reduced the Quran to a lowly viewpoint, have failed to grasp the profundity of the divine Word. Overcoming these limitations requires allocating sufficient time and resources to analyse Quranic concepts, thereby enabling the Holy Quran to assume its rightful status as a scientific and theological source.
For a profound examination of the types of life, the establishment of scientific laboratories and Quranic research centres is imperative. It has been proposed that a section of the City of Quran be dedicated to the study of revival and cessation. These centres, employing scientific and philosophical tools, can contribute to the advancement of Quranic knowledge and its interaction with modern sciences.
The first section, emphasising the diversity of types of life in the Holy Quran, underscored the necessity of scientific and systematic research in this field. These types, encompassing material to intrinsic life, extend an invitation to researchers for an exploration into the depths of the divine Word. The foundation of research centres and the overcoming of existing limitations are pivotal for the achievement of this goal.
Thus Allah gives life to the dead and shows you His signs so that you may reason. (Surah Al-Baqarah, 2:164)
True life refers to the life originating from the infinite will and power of God. This life, as manifested in the above verse, not only indicates the resurrection of the dead but also reveals the human capacity to participate in the process of revival. This concept, like a light emanating from the divine essence, calls humans towards reason and the understanding of divine signs.
All divine attributes, including giving life, can be actualised in humans, contingent upon their effort and pursuit. This perspective regards humans as mirrors capable of reflecting divine attributes within themselves. This concept holds a special place in practical mysticism and Islamic theology and is also subject to examination within spiritual psychology.
He said: How does Allah give it life after its death? (Surah Al-Baqarah, 2:164)
Psychological life refers to the initial life and the life following cessation. This distinction, highlighted in the above verse, explicates the existential stages of beings from the Quranic perspective. Psychological life is like a current that begins from the origin of creation and continues through various levels.
Secondary revival, defined in logic as revival after cessation, differs from the primary revival. This concept, continuing into the third and fourth degrees, is likened to layers of existence which in Islamic philosophy correlate with the notion of the secondary matter. This distinction provides a framework for analysing existential levels.
Empirical scientists, through their discoveries, indirectly assist in the propagation of religion, especially the dynamic and rational Shiite faith. These discoveries, sometimes aligning with Quranic concepts, serve as torches illuminating the path of truth.
Whoever saves a life, it is as though he had saved all mankind. (Surah Al-Maidah, 5:32)
Social life, manifested in this verse, reveals the value of human life at the collective level. This concept acts as a bridge connecting the individual to society and emphasises the importance of preserving human life.
And Allah sends down water from the sky and revives the earth after its death thereby. (Surah Al-Baqarah, 2:45)
Material life, realised through the descent of water, refers to natural and biological life. This concept exhibits the profound link between the Holy Quran and natural sciences, functioning like a current that sustains life on earth.
Respond to Allah and the Messenger when He calls you to that which gives you life. (Surah Al-Anfal, 8:12)
Spiritual life, actualised through the Prophets invitation, refers to life resulting from faith and righteous deeds. The Prophet, like a divine rain, quenches human souls with the light of faith.
Say: He who created it the first time will give it life again. (Surah Ar-Rum, 30:28)
Primary and secondary life refers to the stages of creation and revival of beings. This distinction, like the layers of an ancient tree, reveals the levels of existence in the Holy Quran.
Each being possesses a unique life, and superficial similarity among beings does not imply equivalence in their life. This perspective critiques the concept of your brother is like you and emphasises existential diversity among beings, akin to the various colours on a painters canvas, each with a distinct identity.
This section, through examining various types of life in the Holy Quranfrom true life to psychological and spiritual lifedemonstrated how the divine Word explicates life in multiple dimensions. These types open new horizons for interdisciplinary research from theological, philosophical, and scientific perspectives.
Continuous life refers to life that endures through time, differing from momentary lives. This concept, like a persistent current, demonstrates the stability of life within beings.
Indeed, Allah is not ashamed to present an example that of a mosquito or what is smaller than it. (Surah Al-Baqarah, 2:26)
Modest life relates to the attribute of shame and modesty in beings, divided into moral, true, and imaginary levels. Bashful life refers to the perfection of chastity and dignity in humans, distinct from continuous bashful life.
Allah there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. (Surah Al-Baqarah, 2:255)
Intrinsic life is unique to the divine essence and refers to unconditional and independent life. This life, like an unsetting sun, is free from any form of dependency.
The invocation O Ever-Living, O Sustainer acts like a spiritual medicine for alleviating psychological issues such as fear and obsession, though in some cases it may produce contrary effects. This point highlights the necessity for precision in prescribing divine remembrances.
Establishment of Esmaei hospitals and pharmacies for prescribing divine invocations constitutes an innovative proposal for spiritual therapies. This idea, serving as a bridge between modern medicine and Islamic spirituality, can assist in the improvement of mental health.
Traditional methods, such as manual ritual washing of the deceased, have been criticised due to social and jurisprudential challenges, and the proposal to design modern devices for this purpose has been put forward. This suggestion acts as a fresh breeze, inviting innovation within religious jurisprudence.
Religious science, rather than focusing solely on preaching, should engage in scientific research and innovation. This endeavour, akin to a bright torch, can enable religious knowledge to lead in the contemporary world.
This section, by examining elevated and spiritual livesfrom intrinsic life to modest lifedemonstrated how the Holy Quran elucidates profound spiritual concepts in an elegant language. Novel proposals, such as Esmaei hospitals and modern devices, pave the way for adapting religious knowledge to contemporary needs.
He brings the living out of the dead and brings the dead out of the living. (Surah Ar-Rum, Ayah 26)
Extrinsic life refers to the process of creation and revival of beings from one another. This concept, distinct from contiguous life, is examinable in biology and philosophy.
And We made from water every living thing. (Surah Al-Anbiy, Ayah 30)
Causal life, which introduces water as the agent of material life, illustrates the profound relationship of the Holy Quran with natural sciences. The critique of mystical interpretations that allegorise water as water of life underscores the necessity for scientific exegesis of the verses.
And peace be upon him the day he was born and the day he dies and the day he is raised alive. (Surah Maryam, Ayah 43)
Resurrection life is a special form of life exclusive to the Prophets and the friends of God, accompanied by divine insight. This life manifests as a divine light in the saints.
And do not say of those who are killed in the way of Allah, They are dead. Rather, they are alive. (Surah Aal Imran, Ayah 169)
Martyrdom life refers to the elevated life of the martyrs, accompanied by divine insight and provision. This life is eternal, like a blooming flower in the garden of Paradise.
Hereafter life, in contrast to worldly life, refers to life after death. This life, as the ultimate destination, awaits the believers.
He who created death and life to test you as to which of you is best in deed. (Surah Al-Mulk, Ayah 2)
Primordial life refers to life conditioned by divine trial, the purpose of which is the evaluation of human deeds.
He says: I wish I had sent ahead something for my life. (Surah Al-Kahf, Ayah 46)
Future life refers to the elevated life in the Resurrection and the Barzakh (intermediate state), which the friends of God experience. This life is the destination manifested in the spiritual journeys of the saints.
Abiding therein by the permission of their Lord; their greeting therein will be peace. (Surah Ynus, Ayah 47)
Peaceful life refers to life based on sincerity and purity, whose salutation is a pure and unique peace. This life envelops the believers in Paradise like a soothing breeze.
Modesty life of the self refers to the perfection of dignity and grace in humans, distinguished from continuous modesty life. This attribute shines like a brilliant gem in the existence of the pure.
Say: Indeed, my prayer, my sacrifice, my living and my dying are for Allah, Lord of the worlds. (Surah Al-Anm, Ayah 162)
Perceptive life refers to life based on divine awareness and knowledge, whose ultimate goal is the Almighty Truth. This life reaches perfection in the Prophets and the saints.
We give you good tidings of a boy whose name is Yahya; We have not assigned to any before [this] name. (Surah Maryam, Ayah 12)
Nominal life refers to the influence of names on the spiritual identity of humans. Revealed names, as divine inspiration, elevate human spiritual identity.
He threw it, and suddenly it was a snake, moving swiftly. (Surah Al-Arf, Ayah 67)
Locomotive life refers to the special leap of the snake, which is called ayya. This nomenclature reflects the precision of the Holy Quran in describing natural phenomena.
The fear of snakes is more due to their leap than their venom, as snakes rarely use their venom. This analysis, like a psychological key, explains instinctive human reactions.
Dogs and snakes do not react to the stillness of humans. This behaviour requires scientific experiments to be confirmed. This proposal, like a bright torch, paves the way for empirical research.
Establishment of Quranic laboratories to investigate Quranic claims, such as animal behaviour, constitutes a practical proposal to link science and religion. These laboratories serve as sturdy bridges connecting science and religion.
This section, by examining special and elevated livesfrom extrinsic life to locomotive lifedemonstrated how the Holy Quran elucidates complex concepts with scientific and spiritual precision. The proposal to establish Quranic laboratories paves the way for empirical and scientific research.
The concept of life in the Holy Quran, like a garden filled with colourful flowers, encompasses material life, intrinsic life, and future life. This diversity makes the Holy Quran an unparalleled source for interdisciplinary research. Religious knowledge, through the establishment of research centres and Quranic laboratories, can reclaim its pioneering role in the contemporary world. Novel proposals, such as Esmaei hospitals and modern ritual washing devices, indicate the necessity to adapt religious knowledge to modern needs. This treatise provides a scientific and academic framework for advanced research in theology, philosophy, psychology, and natural sciences and introduces the Holy Quran as a source to address contemporary issues.
Supervised by Sadegh Khademi
