of Nekounam, (Session 827)
Surah Al-Imran, like a radiant gem among the chapters of the Holy Qur'an, opens a window towards profound scientific, social, philosophical, and psychological insights. Verse 14 of this Surah, expressed in a profound and multi-layered manner, explores the human souls attachments and, with a language simultaneously simple and deep, places the truth of human existence before the mirror of contemplation. This writing, by focusing on this verse, endeavours to present its concepts within a systematic framework in a clear and coherent form. The objective is not merely to elucidate the apparent meanings of the verse, but to penetrate its deeper layers, guiding the reader towards a more comprehensive understanding of the relationship between humans and the world and their attachments.
Arabic Text:
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ
Translation: For mankind, the love of desires for women and children and the heaps of accumulated wealth of gold and silver and branded horses and cattle and farmland has been adorned. That is the enjoyment of worldly life, and the best return is with Allah.
Surah Al-Imran, encompassing a broad spectrum of scientific, social, philosophical, and psychological knowledge, resembles a laboratory of cognition inviting humans to contemplate various dimensions of existence. This Surah, by connecting divine concepts to human life realities, serves as an exhibition where each verse unveils a new perspective on the understanding of existence. This characteristic has rendered the Surah a rich resource for researchers in religious and human sciences.
Many earlier Qur'anic commentaries, especially in traditional fields, have been confined to literary analyses and have not adequately utilised the scientific and philosophical capacities of the verses. This deficiency stems from the absence of foundational sciences in religious educational systems, which hinders comprehensive and profound interpretation of the verses. Such an approach has occasionally stripped verses of their semantic depth, restricting interpretations to superficial and one-dimensional understandings.
Key Point: Surah Al-Imran, with its multidimensional structure, requires perspectives beyond mere literary analysis. Utilisation of foundational sciences is the key to unlocking the deeper layers of this Surahs meanings.
Verse 14 of Surah Al-Imran can be examined from three viewpoints: first, the details and examples mentioned within the verse, such as women, children, and possessions; second, the social and psychological contexts alluded to; and third, the linguistic and rhetorical structure of the verse, which conveys concepts with special subtlety. These three aspects resemble three branches of a tree of knowledge, interconnected yet independent.
The use of the passive verb Zuyyina (was adorned) in the verse raises a fundamental question: who or what has performed this adornment? Has Allah adorned these desires for humans, or has Satan been involved? This ambiguity acts as a key opening the doors to diverse interpretations, inviting the reader to reflect on the roles of divine and non-divine agents in human inclinations.
The phrase lil-ns (for the people) refers to ordinary individuals, not the chosen ones of Allah or those who have renounced all for power and leadership. These people, situated between perfection and downfall, are attached to worldly desires such as women, children, and wealth. This attachment is not necessarily sinful but stems from human nature caught in the trap of self-adornment.
Key Point: Verse 14, with emphasis on lil-ns, refers to ordinary humans ensnared by worldly attachments, not to the elect of God or power-seeking heretics.
The verse enumerates the objects of desires including women (an-nis), children (al-bann), abundant wealth (al-qanr al-muqanarah), branded horses (al-khayl al-musawwamah), cattle (al-anm), and farmland (al-harth). The choice of words such as an-nis instead of marah or niswah, and al-bann instead of awld shows linguistic delicacy highlighting specific aspects of these desires. This selection, like an inscription on a tablet, emphasises human attachments.
Erroneous interpretations of the verse have sometimes reduced women to mere worldly commodities or instruments in men's hands. This misunderstanding arises from neglecting the concept of hubbu ash-shahawt (love of desires). The verse does not condemn women themselves but the souls improper attachment to them. Women, like other divine creatures, are sacred, and what is reproved is the erroneous inclination of the self towards them.
Desires such as women, children, and wealth are external realities and divine creations that are inherently valuable and sacred. However, hubbu ash-shahawt (love of desires) is an internal, soulful phenomenon that takes root in the human heart, drawing it toward material attachments. This distinction, like a line dividing light from shadow, clarifies the truth of the verse.
The adorned self, caught in the allure of desires, stands opposed to the tranquil self (nafs mutmainnah). This self, like a bird imprisoned within the cage of attachments, is captive to material inclinations. The verse, by alluding to this self, invites the human being to reflect on the nature of their inclinations and to seek liberation through divine knowledge.
Key Point: Desires are divine and sacred creations, but love of desires is an internal phenomenon that ensnares the self through adornment.
The narration that love of the world is the root of every sin emphasises that the world, as a divine creation, is valuable; yet the souls attachment to it is the root cause of errors and transgressions. The world, like a garden full of flowers, is intrinsically beautiful and divine, but attachment to it obstructs the path of perfection.
In the Qur'an, duny denotes proximity and accessibility, not baseness. In contrast, khirah denotes remoteness. This definition introduces the world as an accessible and valuable creation meant to serve divine knowledge, not to stand opposed to it.
In religious philosophy, humans are categorised into four groups: first, the deprivedvictims of poverty, war, and deprivation excluded from complete humanity; second, the loversordinary people ensnared by attachments; third, the belovedthe chosen of God freed from attachments; and fourth, the hereticsthose who abandon all for power. Verse 14 refers to the group of lovers.
Nearly one billion humans have been excluded from the circle of ns due to poverty, war, and others crimes. This group, like crushed fruit, is a victim of social injustice, and the responsibility for their condition lies with others.
The condition of the deprived has been likened to rotten fruit resulting from neglect and crime by others. This group is not sinful but victimised, and society must answer for this catastrophe. This metaphor acts like a mirror revealing the ugliness of injustice.
Key Point: The human deprived are victims of social crimes, and their condition is the responsibility of a society that has ignored this tragedy.
Religious educational systems ought to train students to be free from material attachments. Poverty and deprivation within these systems sometimes lead to spiritual and financial corruption. Providing students with lawful livelihood, like pure water, supports their scientific and spiritual growth.
Receiving and spending unlawful sustenance within religious systems is a reprehensible act and an obstacle to spiritual growth. This act, like poison to the students souls, results in degradation and dependence and diminishes their scientific and spiritual stature.
The narration they will cling to it indicates that on the Day of Resurrection, spouses and children will hold a man accountable for unlawful earnings. This tradition serves as a warning emphasising the importance of lawful sustenance and its impact on the afterlife.
Gender restrictions, such as prohibiting women from initiating marriage proposals, must be broken to realise social and gender justice. These restrictions act like chains hindering the growth of women and the actualisation of their societal potentials.
The modern society has witnessed significant psychological and social growth. This development manifests in the behaviour of the new generation and even in animal analogies (such as revolutionary ants). This transformation necessitates reconsideration of educational and social systems.
Key Point: Psychological and social growth of society calls for revisiting educational systems and breaking gender spells to achieve justice.
Consumerism and extravagance act like whirlpools diverting humans from the path of spirituality. This culture, occasionally manifesting in the purchase of expensive goods, is incompatible with the spirit of religiosity and must be re-evaluated.
Verse 14 of Surah Al-Imran, like a light in the darkness, illuminates the reality of human attachments. This verse, by distinguishing between divine desires and soulful love of desires, invites humans to liberation from material fetters and towards divine knowledge. Critique of educational systems, emphasis on lawful sustenance, and reconsideration of social and gender perceptions are key messages of this verse. These reflections not only facilitate deeper understanding of the Holy Qur'an but also call for building a just, spiritual society free from improper attachments.
Under the supervision of Sadegh Khademi
