The Holy Qur'an, as the Divine Book of Guidance, addresses foundational issues of creation with a profound and multi-layered discourse, including the concept of life and the existence of living beings in the heavens and the earth. This treatise, employing a scientific and systematic approach, elucidates the concept of life as a divine essence and a common attribute of all beings, whilst also examining the existence of living creatures in the heavens, such as the dbbah, angels, jinn, and other entities. This analysis, grounded upon Qur'anic verses, philosophical, mystical, and exegetical principles, endeavours to analyse the unity of the reality of life and the vastness of creation in the heavens. The present document is composed for an educated audience specialising in theology, Qur'anic exegesis, and Islamic cosmology, and is structured cohesively, comprising thematic sections with precise subheadings, independent conclusions, and a final summary, offering a profound and harmonious viewpoint. Furthermore, it includes a constructive critique of the current state of religious science, emphasising the necessity for transformation in the epistemological and practical system.

Section One: The Unity of Life in the System of Creation

1.1. The Unity of Divine and Created Attributes

The concept of life in the Holy Qur'an, as a fundamental divine attribute and a common characteristic of all creatures, holds a central position. This attribute, within the framework of the unity of creation, possesses a single reality which manifests at various divine and created levels. Divine life, as the origin of all beings, flows through all existential planes; its difference lies in the degrees of manifestation rather than in its 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 emanate. This view is rooted in the foundational principle of the wa al-laf li-r al-man (the placement of words for the essence of meanings), which considers words as designations for general meanings and the essence of concepts.

1.2. The Principle of Wa al-Laf li-R al-Man

The principle wa al-laf li-r al-man posits that words are established to denote general and unified meanings. For instance, the word pen applies to any instrument used for writing, whether made of iron or glass. Similarly, life refers to a single reality manifesting at various divine and created levels. This principle underpins the understanding of the unity of Qur'anic attributes and negates any duality in the reality of life.

1.3. The Unity of the Reality of Attributes at Various Levels

Divine and created attributes, such as life, share a single reality, differing only in levels of manifestation. Life in God, humans, or plants is one reality appearing in diverse degrees (higher, lower, material, or spiritual). This viewpoint denies any multiplicity in the essence of attributes.

جَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ
Translation: We made every living thing from water (Al-Anbiy: 30).

This verse presents life as a common characteristic of all beings and emphasises the unity of the reality of life across all levels.

Conclusion of Section One

The unity of life in the system of creation is a fundamental Qur'anic principle that demonstrates the continuity of divine and created attributes. Qur'anic verses such as He is the Ever-Living, the Sustainer and We made every living thing from water affirm that life is a single reality across all levels, originating from God.

Section Two: Denial of Opposition in the System of Creation

2.1. Denial of the Independence of Opposites vis--vis God

The Holy Qur'an negates any opposition or duality within the realm of creation. All beings have emerged from the Truth, and nothing possesses independent existence opposing God. This perspective rejects any dichotomy between good and evil, life and death, or faith and disbelief, regarding them as different degrees of a unified reality.

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ
Translation: And to God belongs whatever is in the heavens and whatever is on the earth (l Imrn: 109).

2.2. Destruction as a Degree of Life

Destruction is interpreted not as the opposite of life but as a lower degree thereof. Material destruction (such as physical death) or spiritual destruction (such as misguidance) fall within the framework of the divine life system. The Holy Qur'an, highlighting the continuity of life and death, considers them as two facets of one reality.

وَيُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ
Translation: He brings the living out of the dead and brings the dead out of the living (Ynus: 31).

2.3. Denial of Non-Existence in the System of Being

The concept of non-existence is regarded in the Qur'anic system as a colloquial and non-scientific notion. Nothing is lost or annihilated in the realm of existence but rather transitions from one degree to another. This viewpoint, emphasising the eternity of the system of creation, negates any interruption in existence.

إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Translation: Indeed, we belong to God, and indeed to Him we will return (Al-Baqarah: 156).

Conclusion of Section Two

Denial of opposition in the system of creation is a fundamental Qur'anic principle rejecting any independence of opposites. Destruction and death, as lower degrees of life, exist within the divine system, and nothing in the realm of existence is annihilated. Qur'anic verses such as And to God belongs whatever is in the heavens and whatever is on the earth and Indeed, we belong to God, and indeed to Him we will return emphasise this reality.

Section Three: Comprehension of the Reality of Life

3.1. Understanding Life through Effects and Essence

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 motion and activity, are clearly observable; however, the reality of life, which is the source of these effects, is deeper and requires contemplation. The Holy Qur'an invites humans to reflect upon the reality of life.

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ
Translation: Do they not then contemplate the Qur'an? (Muammad: 24).

3.2. Critique of Passivity in Understanding Reality

The claim of the unknowability of the reality of life stems from scientific passivity and laziness. This view conflicts with the Qur'anic spirit which encourages man to investigate and discover truths. The Holy Qur'an, by inviting exploration of the external universe and the inner self, emphasises the possibility of comprehending reality.

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ
Translation: We will show them Our signs in the horizons and within themselves (Fussilat: 53).

3.3. The Necessity of Movement and Research in Religious Science

Religious science should not merely focus on study but must engage in investigation, reflection, and creative action. Excessive study without research leads to scientific stagnation. This view aligns with the Qur'anic invitation to righteous deeds and reflection.

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ
Translation: Those who remember God standing, sitting, and reclining (l Imrn: 191).

Conclusion of Section Three

Understanding the reality of life requires contemplation, reflection, and deep research. Passivity obstructs the discovery of Qur'anic truths. Religious science, inspired by Qur'anic verses such as Do they not then contemplate the Qur'an? and We will show them Our signs in the horizons and within themselves, must move towards investigation and creativity to fulfil its role in guiding society.

Section Four: Living Beings in the Heavens and the Earth

4.1. The Existence of Living Beings in the Heavens

The Holy Qur'an explicitly confirms the existence of living beings in the heavens, including the dbbah, angels, jinn, and other sentient and insentient entities. These beings, beyond human scientific and mental conceptions, reside at various levels of the heavens and play roles within the divine system of creation.

وَلِلَّهِ يَسْج

Conclusion of Section Four

The Holy Qur'an confirms the existence of living beings in the heavens, including the dbbah, angels, and jinn, through verses such as And to Allah prostrates whatever is in the heavens and And of His signs is the creation of the heavens and the earth. These entities, characterised by consciousness, dispersion, and prostration, exist at various levels of the heavens, and Allah is capable of gathering them at the appropriate time. This analysis provides a framework for advanced research in Islamic cosmology and Qur'anic exegesis.

Section Five: Negation of Antagonism and Contradiction in the Levels of Existence

5.1. Negation of Antagonism in the Universe

The concept of opposition, meaning two existential entities in absolute contrast, has no place in the Qur'anic system. What is perceived as opposites is in fact a contradiction of levels. Faith and disbelief, good and evil, or life and death, are not true opposites but different degrees of a single reality.

Key Point: In the Qur'anic system, antagonism does not exist; what appears as difference is a contradiction of levels.

5.2. Contradiction Instead of Opposition

Contradiction refers to the difference in degrees of existence, not to confrontation or opposition. For example, whiteness and blackness are different levels within the colour spectrum, not absolute opposites. This perspective, emphasising the absolute creatorship of Allah, negates any independent duality.

ذَٰلِكُمُ اللَّهُ رَبُّكُمْ خَالِقُ كُلِّ شَيْءٍ
Translation: This is Allah, your Lord, the Creator of all things (Ghfir: 62).

Key Point: Contradiction of levels is the basis for understanding the harmonious system of creation, in which all beings are under divine dominion.

5.3. Recognition of Things through Contradiction

The principle things are known through their opposites refers to recognition by contradiction of levels, not by confrontation of opposites. For instance, politeness is recognised through observing impoliteness, yet these are not opposites but different levels of one reality.

Key Point: Recognition of things through contradiction of levels is fundamental to understanding the Qur'anic system, which negates any dualistic confrontation.

Conclusion of Section Five

The negation of antagonism and emphasis on contradiction of levels constitute a key principle of the Qur'anic system. Qur'anic verses such as That is Allah, your Lord, the Creator of all things illustrate that all beings at different levels are under divine dominion, and nothing has independence before Allah. This perspective invites human reflection on the unity of creation and understanding of the levels of existence.

Section Six: Transformation and Reform in the Epistemological and Practical System

6.1. Necessity of Transformation in Religious Knowledge

Religious knowledge, due to certain traditional and passive structures, has become stagnant in scientific and practical fields. This stagnation prevents it from playing a leading role in the scientific and cultural leadership of the Islamic world. The Holy Qur'an, emphasising movement, creativity, and research, invites religious knowledge to emerge from this passivity.

Key Point: Transformation in religious knowledge requires a shift from traditional approaches towards research and knowledge production based on contemporary needs.

6.2. Practical Confrontation with Evils

A practical and scholarly confrontation with evils, such as wine-drinking or illicit music, can lead to reform and guidance of individuals. This confrontation requires deep understanding and provision of practical solutions, not mere condemnation or passivity.

Key Point: Practical confrontation with evils demands profound understanding and practical solutions that lead to reform and guidance.

6.3. Mutability of Existential Levels

No one is inherently good or evil; all beings have the capacity to change and move between levels of existence. This viewpoint, 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).

Key Point: The mutability of existential levels reflects the human capacity for transformation and perfection.

6.4. Critique of Prolonged Studying

Extended study without action and research results in scientific and practical stagnation. Successful scholars, such as Sheikh Tusi and Allameh Tabatabai, achieved great successes through less study and greater focus on action and research.

Key Point: Prolonged study without action hinders success; successful scholars conquered the heavens through action and research.

6.5. Competence of the Teacher

The teacher of religious knowledge must be the author or a superior commentator; otherwise, their teaching is legally problematic. This competence relates to educational ethics and scientific responsibility.

Key Point: The teacher must be the author or a superior commentator to be competent to teach.

Conclusion of Section Six

Transformation in religious knowledge and practical confrontation with societal challenges require deep understanding, research, and creativity. Qur'anic verses such as Allah does not change the condition of a people until they change what is within themselves emphasise human capacity for change and reform. Religious knowledge, by emerging from stagnation and moving towards knowledge production, can fulfil its leadership role in the Islamic world.

Section Seven: Celestial Beings and Their Subjugation

7.1. Diversity of Celestial Beings

The heavens are filled with conscious, semi-conscious, highly conscious, populous, unseen, and maqld (keys-holders) beings. This diversity indicates the vastness of creation and the presence of various beings at different celestial levels.

وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ
Translation: And to Allah belong the soldiers of the heavens and the earth (Fat: 4).

Key Point: The celestial and terrestrial hosts include diverse beings beyond angels and jinn.

7.2. Treasures and Keys of the Heavens

The treasures of the heavens comprise knowledge, the unseen, and revelation; the keys refer to the keys of sustenance and the unseen. These resources are accessible to the saints and divine scholars.

لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ
Translation: To Him belong the keys of the heavens and the earth (Shr: 12).

Key Point: The keys of the heavens relate to sustenance and the unseen and are in the possession of the saints of God.

7.3. Subjugation of the Heavens for Humans

The Holy Qur'an has subjected the heavens and the earth for humans, which includes subjugation of keys, the unseen, dominion, jinn, and angels. This subjugation has been the responsibility of the divine scholars.

هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعًا
Translation: He is the One who created all that is on the earth for you (Baqara: 29).

Key Point: Subjugation of the heavens and earth, including keys, the unseen, and dominion, is the duty of divine scholars.

7.4. Difference Between Heavens and Earth

Unlike the earth, the heavens lack earthly restrictions such as prohibitions concerning strangers and non-strangers, providing a pure and exalted space.

Key Point: The heavens are free from earthly limitations and provide a pure space for connection with divine beings.

Conclusion of Section Seven

The heavens are full of diverse beings confirmed by verses such as And to Allah belong the soldiers of the heavens and the earth and To Him belong the keys of the heavens and the earth. The subjugation of these beings and celestial resources is the responsibility of divine scholars who, by connecting with the heavens, become independent of the earths needs. This analysis highlights the mystical role of scholars and the vastness of creation.

Section Eight: Humility and Sincerity on the Path to Perfection

8.1. Danger of Pride Among the Sincere

The sincere, due to their closeness to Allah, are at risk of pride. This danger can divert them from the path of sincerity.

حديث: المخلصون فی خطر عظیم
Translation: The sincere are in great danger.

Key Point: The sincere are susceptible to pride, and humility is the key to preserving sincerity on the path to perfection.

8.2. Humility as a Principle of Perfection

Humility, as a divine virtue, protects a person from pride and deviation and guides them towards perfection.

وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا
Translation: And the servants of the Most Merciful are those who walk upon the earth humbly (Furqn: 63).

Key Point: Humility is the foundation of human perfection and protects one from pride and deviation.

Conclusion of Section Eight

Humility and sincerity, as fundamental principles on the path to perfection, guide humans towards Allah. Qur'anic verses such as And the servants of the Most Merciful are those who walk upon the earth humbly and the hadith The sincere are in great danger stress the necessity of avoiding pride and maintaining humility.

Section Nine: Method of Qur'anic Recitation and Transformation in Religious Knowledge

9.1. Correct Method of Qur'anic Recitation

The recitation of the Holy Qur'an should be performed with reflection and repeatedly, not all at once and without thought. This method leads to a profound understanding of the Qur'anic meanings.

فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ
Translation: So recite what is easy [for you] of the Qur'an (Muzzammil: 20).

Key Point: Qur'anic recitation must be reflective and repeated to achieve deep comprehension.

9.2. Critique of Faith without Action

Excessive faith without action, akin to becoming a polytheist by ignoring the heavens, is incorrect. The Holy Qur'an invites humans to balance faith and action.

Key Point: Faith without action obstructs perfection, and humans must advance towards the heavens.

9.3. Recommendation to Connect with the Heavens

For success, humans must strengthen their connection to the heavens, open the window of the heart towards the skies, and distance themselves from earthly isolation.

فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ
Translation: And He ordained them seven heavens, and He is Knowing of all things (Baqara: 29).

Key Point: Connection with the heavens frees humans from earthly isolation and guides them towards perfection.

Conclusion of Section Nine

The correct method of Qur'anic recitation, characterised by reflection and contemplation, leads to deep understanding. Critique of faith without action and the recommendation to connect with the heavens direct humans towards transformation and perfection. Qur'anic verses such as So recite what is easy [for you] of the Qur'an and And He ordained them seven heavens emphasise these principles.

Final Summary

The Holy Qur'an, with profound expression, elucidates the concept of life as a singular truth and the essence of existence of all beings. This concept is not merely an attribute of Allah but a shared feature of all creatures, manifesting at various levels. Qur'anic verses such as He is the Ever-Living, the Sustainer, We made from water every living thing, and And to Allah prostrates whatever is in the heavens emphasise the unity of life and the existence of living beings in the heavens. The heavens are filled with conscious, semi-conscious, and highly conscious beings present at different levels, and Allah is capable of gathering them at the appointed time. Religious knowledge, by emerging from stagnation and moving towards research and creativity, can fulfil its leadership role in the Islamic world. Humility and sincerity, as ethical principles, protect humans from pride and guide them towards divine perfection. This treatise, relying on Qur'anic verses and philosophical and mystical principles, invites humans to reflect on the reality of life, the vastness of creation, and their role in the divine system.

Supervised by Sadegh Khademi