Surah Al-Imran, one of the most eminent chapters of the Holy Quran, serves as a gateway to profound and scientific knowledge that, through a deep perspective on the systematic nature of the universe and Divine Will, invites humanity to contemplate the realities of existence. Verse thirteen of this Surah, articulated concisely yet profoundly, speaks of Divine Will and lessons for those endowed with insight. This treatise, relying upon the invaluable lectures of a venerable scholar, explores the meanings of this verse and elucidates its fundamental concepts, including the distinction between conceptual and referential knowledge, the systematic nature of Divine Will, and the necessity of transitioning from abstract notions to tangible comprehension. The aim of this work is to provide a comprehensive analysis that guides the reader towards a deeper understanding of the Divine verses and their role in life, as if one were walking through the alleys of the city of knowledge, touching the truth not from afar but up close.
Surah Al-Imran, like a gem among the Quranic chapters, is distinguished by its focus on scientific and epistemological aspects. Unlike Surah Al-Baqarah, which emphasises history and societal conditions, it is introduced as a modern and instructive book for researchers and scholars. The knowledge contained within this Surah, like a clear spring, serves as a guide for those pursuing a profound understanding of Divine realities. This feature renders Surah Al-Imran a valuable source for religious studies, capable of becoming the centrepiece of scholarly research.
Surah Al-Baqarah, concentrating on history and social affairs, describes events and relationships among peoples, whereas Surah Al-Imran, with a scientific and epistemic outlook, delves into the mysteries of existence and Divine laws. This distinction transforms Surah Al-Imran into a text that holds not only significance for understanding the history of religion but also for grasping the systematic order of the universe and Divine Will. This Surah resembles a map that illuminates the path of knowledge for seekers of truth.
وَٱللَّهُ يُؤَيِّدُ بِنَصْرِهِۦ مَن يَشَآءُ ۖ إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّأُو۟لِى ٱلْأَبْصَٰرِ
And God supports with His victory whom He wills; surely in this is a lesson for those who possess insight.
This verse, with its introduction "لَقَدْ كَانَ لَكُمْ فِى فِئَتَيْنِ ٱلْتَقَتَآ ءَايَةٌ" (Indeed, there was for you in the two groups that met a sign) and its conclusion "إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّأُو۟لِى ٱلْأَبْصَٰرِ", emphasises general Divine laws which are not confined to a specific group such as disbelievers or polytheists. This verse acts like a mirror revealing lessons for those endowed with insight and invites them to perceive the Divine signs in the order of existence with profound vision.
Conceptual knowledge is general and abstract, lacking objective reality, such as a general idea of an unseen city, like Africa or France, referring only broadly to its streets, houses, and inhabitants. Conversely, referential knowledge is precise and detailed, such as the knowledge of the city of Qom, whose alleys, streets, and shrine are tangible and defined for its residents. This distinction is analogous to the difference between viewing a general map of an unknown land and walking the familiar alleys of a city where every corner tells a story.
To illustrate, consider speaking about a city like Qom. For someone who has lived there, every street, every house, and every corner is a clear and tangible referent, much like knowing the exact number of spoons and forks in ones own home. However, when speaking of an unseen city like Africa, only general concepts remain in the mind, such as the existence of streets and people, without any depth or detail. This distinction forms the foundation in Islamic logic for a deeper understanding of religious knowledge, which necessitates a transition from general concepts to concrete referents.
Knowledge is divided into two types: container (such as a city) and agent (such as an architect). The knowledge of the agent or action can be conceptual or referential. For instance, knowing that a palace was built by a skilled architect is conceptual knowledge of the agent, but knowing the precise identity of the architect, such as their name and other works, constitutes referential knowledge. This division is analogous to the difference between seeing a shadow of the truth and touching the truth itself.
In religious sciences, conceptual knowledge, such as knowing that God is the Creator, is insufficient. One must attain referential knowledge, that is, an objective and tangible comprehension of Divine attributes and actions. This requires profound experience and reflection, as a great scholar said: "البعرة تدل علی البعیر" (a trace indicates the camel), but merely knowing that a camel exists without referential knowledge has limited scientific value.
Religious sciences have historically often remained conceptual and devoid of experiential and referential dimensions. These sciences, akin to general reports, possess limited scientific value and cannot lead to deep understanding of Divine realities. The absence of practical and experimental experience in these sciences is tantamount to deprivation of touching the truth, similar to someone who has only seen a map of a city but has never walked within it.
To attain true knowledge, religious sciences must shift from a conceptual state towards an experiential and referential approach. This transformation requires creating spaces for practical experience and profound reflection on Quranic knowledge so that religious knowledge evolves from a report-like form to a tangible and influential reality.
وَٱللَّهُ يُؤَيِّدُ بِنَصْرِهِۦ مَن يَشَآءُ
And God supports with His victory whom He wills.
Divine Will in this verse is presented as the systematic order of the universe. Contrary to popular misconceptions attributing it to arbitrary action, it is a law-governed system based on Divine wisdom, knowledge, and will. God is like an engineer managing existence according to a precise and orderly mechanism.
Divine Will resembles an automatic machine that operates based on a pre-designed system without requiring moment-to-moment interference. This analogy is akin to an intelligent vehicle whose driver is merely an observer, while the machine independently follows the path without accidents or deviations. This systematic nature reflects Gods complete mastery over the universe, as the Quran states: "لَا يَشْغَلُهُ شَأْنٌ عَنْ شَأْنٍ" (Nothing distracts Him from another matter).
The conception of God as a capricious monarch who does whatever He wills is borrowed from human rulers and despots and is incompatible with Divine reality. This notion reduces God to a human-like entity acting on whim and desire, whereas God governs the universe with wisdom and knowledge through a systematic order.
قَالَ رَبِّىَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ ۖ قَالَ أَنَا۠ أُحْىِۦ وَأُمِيتُ ۖ قَالَ إِبْرَٰهِيمُ فَإِنَّ ٱللَّهَ يَأْتِى بِٱلشَّمْسِ مِنَ ٱلْمَشْرِقِ فَأْتِ بِهَا مِنَ ٱلْمَغْرِبِ
He said: "My Lord is the One who gives life and causes death." He said: "I also give life and cause death." Abraham said: "Surely God brings the sun from the east, so bring it from the west."
This dialogue shows that Pharaoh, with a royal and arbitrary conception of power, could not grasp the systematic Divine order. Abraham, by referring to the suns movement, pointed to a system beyond human will.
The word "Will" and its derivatives
