The Holy Quran, akin to a profound ocean, contains boundless meanings within itself, with each verse serving as a window towards understanding truth and contemplating the realities of human existence. Verse 14 of Surah Al-Imran eloquently speaks of the adornment of desires for humankind and invites us to reflect on carnal inclinations and their place within the cosmic order. This treatise, through a deep examination of this verse, seeks to explore its epistemological and social layers and to elucidate its latent meanings for seekers of truth in a clear language. In this endeavour, historical realities, the distinction between truth and reality, and the critique of social systems are analysed to open a path towards a deeper understanding of the divine verses.
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ
It has been adorned for mankind: the love of desires of women, children, and piled-up hoards of gold and silver, branded horses, cattle, and cultivated land. These are the commodities of worldly life; and the best return is with God.
Nas and Nisa
The verse under discussion begins with the phrase Zuyyina lil-ns (It has been adorned for mankind), which ostensibly refers to all human beings. However, the separate mention of min an-nis (of women) raises a question: are women excluded from the scope of nas (people)? This distinction finds its roots in historical and social realities where women were regarded as part of mens possessions. This interpretation does not constitute a divine endorsement but rather reflects the social customs of the period in which the verse was revealed. The Holy Quran, like a clear mirror, portrays societal realities without necessarily confirming them as divine truths.
Key point: The distinction between nas and nisa in the verse reflects a patriarchal historical reality, not a religious truth. Through this expression, the Quran invites humanity to contemplate social realities and to reform them.
This differentiation acts like a key unlocking the hidden meanings within the verse. In the Arabic language, nas generally means humans, but the juxtaposition with min an-nis indicates that, in this context, nas is restricted to men. This structure not only alludes to historical realities but also calls for re-examining societal perceptions regarding the status of women.
The Holy Quran, as a comprehensive text, depicts all human realities from oppression and disbelief to justice and faith. However, such depiction does not imply endorsement. Verse 14 of Surah Al-Imran, by describing adorned desires, merely refers to the reality of human inclinations rather than endorsing them as divine values. This distinction acts as a light illuminating the correct understanding of the verses.
For instance, oppression is frequently mentioned in the Quran, but this mention serves only as awareness and warning, not approval. As in Surah Al-Qasas, verse 36, the behaviour of Pharaoh is cited:
فَلَمَّا جَاءَهُمْ مُوسَىٰ بِآيَاتِنَا بَيِّنَاتٍ قَالُوا مَا هَٰذَا إِلَّا سِحْرٌ مُفْتَرًى
When Moses came to them with Our clear signs, they said: "This is nothing but fabricated magic."
This verse describes Pharaohs behaviour without endorsing it. Similarly, the verse under discussion, by stating the adorned desires, warns humanity that these matters are the transient commodities of this world.
The distinction between truth and reality functions as two wings that enable thought to soar towards deeper understanding. Reality is what exists perceptibly in the material world, such as oppression evident in human history. Truth, however, is a divine value which may not be fully realised materially. Justice is a gem that shines in the Divine Throne, yet on earth, it is sometimes veiled by the dust of neglect.
Key point: Not every reality is truth, and not every truth necessarily possesses a tangible reality. The Holy Quran, by stating realities, guides humanity towards truth.
For example, oppression is a historical reality but not a divine truth. Conversely, justice is a truth described in Surah An-Nur, verse 39, as a false mirage contrasted with deceptive realities:
وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَاءً
And those who disbelieve their deeds are like a mirage in a desert which the thirsty one mistakes for water.
This distinction invites reflection on the difference between what is and what ought to be.
The passive verb Zuyyina (it has been adorned) in the verse unveils three intertwined factors responsible for adorning desires: God, through nature; the commanding self (nafs ammarah), as the inner devil; and Iblis, as the external devil. Each of these factors acts like an actor on the stage of existence, playing a role in beautifying human inclinations.
God, in the natural order, has adorned certain things, such as the stars described in Surah As-Saffat, verse 6, as ornaments for the sky:
إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ
Indeed, We have adorned the nearest heaven with an adornment of stars.
This adornment is pure and unblemished, having no purpose other than guidance and beauty. However, the adornment by the self and Iblis functions as traps that lure humans towards misguidance.
The nafs ammarah, like an internal devil within the human being, adorns desires. The role of this commanding self is indicated in Surah Yusuf, verse 53:
وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ
And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil.
Iblis also, akin to a fly seeking contamination, only infiltrates when humans create an environment conducive to sinning within themselves. This whispering is referred to in Surah An-Nas, verse 5:
الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ
Who whispers in the breasts of mankind.
Key point: The adorning of desires is the outcome of the interaction of three agents: God in nature, the commanding self within, and Iblis from outside. Awareness of these factors enables resistance against misguidance.
Verse 14 of Surah Al-Imran, by mentioning women, children, and wealth as adorned desires, reflects the historical reality of patriarchy. Within this reality, women and other possessions were considered as commodities belonging to men. However, this reality does not constitute a religious truth. The Quran emphasises reciprocal rights of women and men in Surah Al-Baqarah, verse 228:
وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ
And for women is a similar right as what is expected of them, according to what is equitable.
This verse, like a shining torch, demonstrates equality of rights between men and women as a religious truth. Yet, historical realities, like a heavy shadow, have marginalised women, reducing them to servants or instruments.
In some Islamic societies, patriarchy has reduced women to beings deprived of rights and needs. This situation contradicts the religious truth emphasised in Surah An-Nisa, verse 34, which calls for justice in treatment of women. The emotional and physical needs of women, delicate as a flower, require care and attention, yet often wither in the shadow of neglect.
In Iranian history, women among some ethnic groups, such as the Lurs, have played warrior roles akin to lionesses. However, these roles have remained hidden like pearls within patriarchal narratives. Iranian culture, rooted deeply in chivalry, can revive these roles and restore women to their rightful position.
Key point: Patriarchy is a historical reality observed in both Islamic and non-Islamic societies, but the religious truth demands equality and justice between men and women.
Social systems often resemble iron cages that constrain women and children. For instance, the incarceration of men due to crime adversely affects their families. This situation results from neglecting familial needs. The Quran, in Surah An-Nisa, verse 9, stresses support for orphans:
وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ
And let those fear who, if they left behind them weak offspring, would be afraid for them.
This verse acts as a warning that social systems must support families prior to punishment.
Support systems in some Islamic societies resemble a dried spring, unable to meet the needs of affected families. This inefficiency contradicts Surah Al-Baqarah, verse 177, which emphasises the importance of aiding the needy:
وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِين
And gives wealth, in spite of love for it, to relatives, orphans, and the needy.
Religious knowledge, like an ancient tree, requires new branches and leaves to address complex social issues. Problems relating to women in marriage and divorce are knots that dynamic jurisprudence can untie. This revision will not only lead to social justice but will also enliven the spirit of religion in the present age.