the Lectures of Nekounam, (Session 839)
Surah Al-Imran, one of the Medinan chapters of the Holy Qur'an, emphasises monotheistic, epistemological, and social concepts, serving as a guide for living on the path of Divine guidance. This writing, with a focus on verses 14 and 15 of this Surah, examines various lifestyles, ranging from a life grounded in worldly desires to an elevated life based on piety. The objective of these reflections is to offer a profound and epistemic insight into Qur'anic meanings, utilising diverse sciences to pave the way for a dynamic and contemporary understanding of religion. By critically addressing consumerist culture and patriarchy, and emphasising human and Divine values, this composition seeks to present a comprehensive model for life.
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ قُلْ أَؤُنَبِّئُكُمْ بِخَيْرٍ مِنْ ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِنْدَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُطَهَّرَةٌ وَرِضْوَانٌ مِنَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
For mankind, the love of desires has been adorned: of women and children, and piled-up heaps of gold and silver, and branded horses, and cattle, and cultivated land. That is the enjoyment of worldly life; and Allah, with Him, is the best return. Say: Shall I inform you of something better than these? For those who fear Allah, there are gardens beneath which rivers flow, wherein they abide forever, with purified spouses, and the pleasure of Allah. And Allah is All-Seeing of His servants.
These verses depict two contrasting paradigms of life: one grounded in fleeting worldly desires and pleasures, termed mat al-ayt al-duny (the enjoyment of this worldly life), and the other a transcendent life based on piety, culminating in usn al-mb (the best return). This dichotomy is akin to two paths before humanity: one leading to ephemeral material indulgences, the other to eternal felicity and Divine pleasure.
The first verse refers to a one-sided life in which the individual views worldly desires and material pleasuresincluding women, children, wealth, and possessionsinstrumentally. This form of life, described in Quranic terminology as mat al-ayt al-duny, is like water that quenches thirst momentarily but soon evaporates leaving no trace. Conversely, the second verse, by presenting usn al-mb, portrays a two-sided life in which human relations are built upon mutual respect, companionship, and piety. This life is analogous to a tree rooted in the soil of faith, whose fruits are Divine pleasure and eternal bliss.
Profound comprehension of the Holy Quran, akin to unearthing a treasure deep within the earth, necessitates appropriate instruments. Literary sciences, etymology, and semantics serve as keys that unlock the doors of Quranic knowledge. Absent these sciences, exegesis is reduced to superficiality and unsubstantiated interpretations, comparable to attempting to draw water from a deep well with empty hands. The more profound the scholars mastery of these sciences, the more precise and fruitful their understanding of the Quran will be.
Interpreting the Holy Quran resembles drawing water from a well. In former times, people struggled with buckets and ropes to draw water. Subsequently, devices such as sieves and pumps were introduced to ease the process. Today, with advanced tools, water can be extracted with greater speed and precision. Similarly, extracting Quranic meanings depends on scientific and epistemological tools. The more sophisticated these tools, the deeper the understanding of the Quran. As another verse declares:
لَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ
No moist or dry thing exists except that it is recorded in a clear Book.
This verse demonstrates the comprehensiveness of the Holy Quran and underscores the necessity of scientific tools to extract its meanings.
Over past centuries, utilisation of the Holy Quran has often been confined to rudimentary methods, comparable to the use of buckets and ropes for drawing water. These limitations, due to the absence of advanced scientific and epistemological instruments, have obstructed profound comprehension of Quranic meanings. The outcome of such an approach has been the accumulation of dust upon Quranic knowledge and the distancing of society from the dynamism of religion. The Holy Quran is a book for the future, and its utilisation demands equipping oneself with social, philosophical, mystical, and philosophical sciences.
The verse زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ refers to a one-sided life in which humans regard others instrumentally for satisfying their own needs. This lifestyle, which leads to patriarchy and bullying, resembles a wind shaking the branches of a tree without roots in the soil of faith. Such a mode of life is not only irrational but also steers society toward misery and division. In this pattern, humans view their peers as lifeless tools, discarding them once they have grown old.
Consumerist culture, wherein objects and even humans are rapidly discarded, reflects irrationality and backwardness. In traditional culture, old items such as clothes and shoes were valued for their association with the individual. This perspective is like an ancient tree whose every branch narrates the life story of its owner. In developed countries, the resurgence of using second-hand clothes and books signifies respect for the environment and sustainable values. This approach aligns with Quranic concepts and prevents wastefulness and extravagance.
Respect for nature, such as stones and plants, signifies knowledge and attention to creation. A mystic who cares for stones and plants along their path resembles a gardener who lovingly waters every sapling. This conduct, rooted in Islamic culture, harmonises with Quranic piety and leads to environmental preservation. Burning the land after harvest is akin to an injustice inflicted upon the soul of the soil, preventing its fertility.
The two-sided life, illustrated in the verse وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ, resembles a stream that irrigates both banks. In this model, human relationships are founded on mutual respect, companionship, and piety. Unlike the one-sided life, where one is master and the other servant, the two-sided life leads all towards satisfaction and happiness. This life is like a friendship that continues even after death, in which people are together not for benefit, but for love and companionship.
True love, like parental love for children, is sincere and free from material motives. This love is described by a religious scholar in these words:
لَا خَوْفًا مِنْ نَارِكَ وَلَا تَمَنًّا لِجَنَّتِكَ وَلٰكِنْ وَجَدْتُكَ أَهْلًا
Neither out of fear of Your fire nor in hope of Your paradise, but because I found You worthy of love.
This statement shines like a light illuminating the path of sincere love for God, guiding humanity towards inner knowledge.
In Islamic culture, the deceased are washed with utmost respect, shrouded, and buried with rituals such as turban-wrapping. This behaviour is like a mirror reflecting human dignity even after death. Unlike some cultures that discard the dead as refuse, Islamic culture honours humans, both living and deceased. This respect aligns with the concept of usn al-mb and manifests human self-respect.
The Holy Quran is like a boundless ocean addressing all humanity, irrespective of religion or culture. This book conveys a message not only to Muslims but to all humans and must be presented in a manner accessible to every group. This perspective acts as a bridge connecting diverse peoples and cultures, making Quranic knowledge available to all.
The Holy Quran is an ultra-modern book whose comprehension requires scientific and epistemological approaches. Religious sciences, if confined to antiquated and unscientific methods, cannot maintain their dynamism and appeal. These sciences resemble a tree that must be nourished with the water of contemporary knowledge to bear the fruits of understanding. Utilisation of social, philosophical, mystical, and philosophical sciences facilitates a deeper grasp of the Holy Quran.
Verses 14 and 15 of Surah Al-Imran, like two mirrors, display two contrasting life models: a one-sided life based on desires and a two-sided life founded on piety. These reflections, through critique of undesirable cultures such as patriarchy, consumerism, and ingratitude, stress the necessity of respect for humanity, nature, and creation. The Holy Quran, as a timeless book, requires a scientific and epistemological approach to extract its profound meanings with advanced tools. This writing, by presenting a comprehensive model for faithful living, guides humanity toward a two-sided and elevated life in which companionship, mutual respect, and piety pave the way to Divine pleasure.
Under the supervision of Sadegh Khademi
