Preface
Surah Aal-Imran, one of the Medinan chapters of the Holy Quran, encompasses profound teachings concerning the system of creation, human relationships, and the role of innate nature (fitrah) in human existence. Ayah fourteen of this Surah eloquently refers to the intrinsic human inclinations towards worldly desires and adornments, while simultaneously, with sagacious admonition, directing human attention toward the ultimate destination and the good return before the Lord. This treatise, through contemplative reflection upon this verse and relying on the discourses of religious scholars, elucidates its profound concepts, comprehensively exploring its psychological, social, and theological dimensions. The objective is to provide a deep insight into Quranic knowledge which, like a guiding light, illuminates the path to human perfection.
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ
For mankind, the love of desires has been beautified: of women, children, abundant heaps of gold and silver, branded horses, livestock, and cultivated fields. These constitute the enjoyment of the life of this world, whereas with Allah is the best return.
Ayah fourteen of Surah Aal-Imran, with unparalleled subtlety, unveils one of the fundamental aspects of human existence: the innate inclination toward desires. This inclination, entrusted within the human nature, encompasses love for women, children, material possessions such as gold and silver, distinguished horses, livestock, and cultivated lands. These attractions, akin to a radiant light on the path of material life, guide humans towards the continuation of progeny and the prosperity of the earth. However, the Holy Quran, with divine wisdom, warns that these adornments are merely transient possessions of this perishable world, and the ultimate destination is a good return to the Lord. This perspective invites reflection on the ultimate purpose of creation and prevents immersion in material pleasures.
In the Quranic theological framework, adornment signifies an embellishment and attraction that God has instilled within human nature to lead man toward social and material life. This attraction, if guided within the confines of divine teachings, is like a seed that grows in the soil of faith and bears the fruits of piety and perfection. Yet, if diverted from the right path, it resembles a fire that scorches the human self and drives it into destruction. This duality manifests the divine wisdom in creation, where man is endowed with free will and choice to select between good and evil.
In this ayah, the mention of women precedes children, which holds a special significance. Women, as fertile fields for the continuation of human generations, play a fundamental role in the system of creation. The Holy Quran states in another verse:
نِسَاؤُكُمْ حَرْثٌ لَكُمْ
Your women are a tillage for you.
This metaphor introduces women as the generative vessel of creation through which humankind emerges. The precedence of women over children in the ayah not only points to their biological role but also highlights their social and spiritual status. This precedence is like a branch that grows on the tree of life before the fruit, indicating the foundational importance of women in the perpetuation of human life.
From the Quranic perspective, in the process of creation, neither woman nor man holds superiority over the other. The human germ is initially created in a general form and then differentiated into male or female. The Quran says:
وَأَنْشَأْنَاكُمْ أَزْوَاجًا
And We created you in pairs.
This verse emphasises the creation of pairs without gender priority. Scientifically, the determination of gender occurs at later stages of embryonic development, which aligns with this Quranic view. Therefore, any form of gender superiority, whether by men or women, contradicts Quranic teachings.
Quranic psychology, rooted in religious traditions and revealed texts, surpasses secular Eastern and Western psychologies. This approach is based on innate human nature and, instead of focusing on gender, emphasises humanity. The precedence of women over children in the ayah is not an indication of gender superiority but rather due to their natural role in the creation process. This viewpoint perceives man as a sapling growing in the soil of fitrah and flourishing through divine guidance towards perfection.
The prevalent belief that only men should initiate marriage proposals stems from cultural traditions rather than religious injunctions. The Quranic narrative of Prophet Moses (peace be upon him) and the daughters of Shuayb illustrates that one of the daughters indirectly proposed marriage:
فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ
Then one of them came to him walking shyly.
This incident demonstrates the flexibility of the Islamic system in social relationships. Women, like stars in the sky of life, have the right to express their will and feelings within the bounds of Sharia and modesty. This principle breaks social taboos that reduce women to passivity and paves the way for their active participation in society.
Excessive and illogical zealotry, which sometimes results in un-Islamic restrictions on women, is rejected from a religious standpoint. The Quran states:
وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ
And for women is similar to what is upon them in kindness.
This verse stresses the equality of rights and duties between men and women. Unwarranted zealotry acts as an iron cage, restricting womens human dignity and hindering the flourishing of their capacities. This perspective is a call to reconsider cultures that under the guise of zealotry undermine social justice.
Stories such as Eves creation from Adams rib or the intermarriage of Adams children originate from Israiliyat and contradict scientific and Quranic principles. The Quran describes human creation as a complex and gradual process:
وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ
Indeed, We created man from an extract of clay.
This verse emphasises the gradual perfection of man and rejects any unscientific narrative portraying early humans as unicellular or primitive beings. The first human, as a superior iteration of previous creatures, was created on a path of divine evolution.
Certain contents of Nahj al-Balagha require thorough scholarly and religious examination due to indirect compilation and issues with chains of transmission. This is particularly apparent compared to Sahifa Sajjadiya, which is directly attributed to the infallible. Though Nahj al-Balagha is a treasury of wisdom, its collection by non-infallibles necessitates careful and critical study. This view serves as a mirror that distinguishes truth from doubt and guides researchers toward the authenticity of religious knowledge.
Some historical narrations, such as the account of Malik al-Ashtars death by poisoning, contradict his character and stature. Malik al-Ashtar, a steadfast rock against enemies and a prominent disciple of Imam Ali (peace be upon him), is unlikely to have been easily deceived. Critiquing such narrations underscores the importance of examining historical documents validity and urges scholars to discern truth from superstition with insight.
Social and cultural constraints have at times rendered women passive and weak entities. Empowerment of women through education, sports, and social participation aligns not only with human nature but also with Quranic teachings:
لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى
For man, there is nothing except what he strives for.
This verse emphasises human effort without gender discrimination. Women, like flowing rivers, can play a role in societal progress through empowerment.
Religious seminaries must provide comprehensive training to students, encompassing scientific, physical, and martial education. Physical weakness impedes fulfilling the seminary mission in defending religion and people. The Quran commands:
أَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ
Prepare against them whatever you are able of power.
This verse stresses the necessity of holistic preparedness. Seminary students, as soldiers of religion, must be equipped physically and spiritually to serve the community and defend divine knowledge.
Enjoining good is not limited to speech but requires strength and capability. It is like a command executed with power and wisdom. This principle aligns with the jurisprudential levels of enjoining good and forbidding evil and emphasises the necessity of martial skill training for seminary students.
The infallible Imams (peace be upon them) and companions such as Malik al-Ashtar exemplify the combination of knowledge, piety, and physical capability. Seminary students should draw inspiration from these models and, like a steadfast mountain, defend religion and people against assaults. This approach guides students toward a balanced and comprehensive training.
The exegesis of Ayah fourteen of Surah Aal-Imran opens a window toward profound understanding of Quranic teachings and re-examination of social and educational systems. This ayah, by elucidating the innate human inclination toward desires, emphasises the fundamental role of women in the system of creation and rejects any gender superiority. Critiques of historical superstitions, illogical zealotry, and gender stereotypes, alongside emphasis on womens empowerment and comprehensive training of seminary students, constitute the most significant messages of this exegesis. This treatise, like a shining torch, invites scholars and seekers of knowledge to reflect upon Quranic wisdom and reform social structures.
Supervised by Sadegh Khademi
