of Nokounam (May Allah sanctify his secret) Session 840
Surah Al-Imran, one of the treasure troves of Quranic knowledge, in its fifteenth verse, opens a window towards the understanding of the sublime life. This verse, expressed in profound and incisive language, invites humankind to contemplate the various dimensions of life and, by introducing a life based on piety, lays out a clear path to eternal felicity. This treatise endeavours, through an in-depth examination of this verse and the analyses presented in the lectures, to elucidate its meanings and messages for audiences interested in Quranic wisdom with clarity and solemnity. In this journey, by employing metaphors and literary allusions, we have sought to nurture and present the lofty Quranic concepts in a manner that simultaneously preserves semantic depth and establishes an emotional and epistemic connection with the reader.
قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَٰلِكُمْ ۚ لِلَّذِينَ ٱتَّقَوْا۟ عِندَ رَبِّهِمْ جَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَأَزْوَٰجٌ مُّطَهَّرَةٌ وَرِضْوَٰنٌ مِّنَ ٱللَّهِ ۗ وَٱللَّهُ بَصِيرٌ بِٱلْعِبَادِ
Say: Shall I inform you of what is better than this? For those who fear (Allah), there are Gardens beneath which rivers flow, wherein they abide eternally, with purified spouses and the pleasure of Allah; and Allah is Seer of the servants.
This verse, like a brilliant star in the firmament of Quranic knowledge, introduces a sublime life that flourishes in the light of piety. The core of the verse is an invitation to reflection upon the various spheres of life and the presentation of a paradigm that transcends material and superficial pleasures, guiding towards eternal happiness. The verse, articulated gently and invitationally, calls upon man to make an informed choice and designates piety as the key to entrance into a paradise of tranquillity and divine satisfaction.
The Glorious Quran, in this verse, depicts human life within a hierarchy of livelihood conceptions that extend from the material realm to the sublime domain. This hierarchy encompasses five types of life conceptions that range from God to creation. Surah Al-Imrans fifteenth verse, focusing on the third typelife based on pietyalso alludes subtly to two other types. This categorisation, like a precise map, lays out various ways of living before man and invites him to choose a more elevated path.
The first type of life, which in the Quran is referred to by expressions such as لِلنَّاسِ or لِلرِّجَالِ, is one grounded in governmental, financial, and material authority. This type of life, akin to a fragile fortress, is founded upon force, tyranny, and power-seeking, and is devoid of spiritual depth. Ownership of land, material possessions, and instruments of powersuch as horses and goldconstitute the core of this life. Due to lack of balance and justice, such a life, like a crooked wall, neither ascends to the celestial heights nor remains stable even in its initial stages, inevitably collapsing.
The second type of life, known as Husn al-Ma'b, refers to external and internal beauty but is devoid of the realm of religion and God-worship. This beauty, like a flower in nature, may manifest in a tree, stone, or human, yet lacks connection with the hereafter. Husn al-Ma'b denotes harmony and tranquillity in material life, but due to the absence of a divine dimension, it cannot guide man towards eternal felicity. This life resembles a garden which, although lush and delightful, lacks the flowing springs of spirituality.
In popular culture, a poem circulates that says: "If the architect lays the first brick crooked, the wall will rise crooked to the sky." This metaphor, however, has been criticised for its inaccuracy. A crooked wall, as a fragile structure, cannot even endure minimal height and collapses. This critique acts as a clear mirror, emphasising the necessity of precision in scientific and logical analyses. An unstable life, like a crooked wall, cannot result in a good end; this principle is also instructive in the understanding of Quranic verses.
The fifteenth verse of Surah Al-Imran introduces the sublime life based on piety, inviting humanity to a life where gardens with flowing rivers, pure spouses, and divine pleasure are promised. This life, like a lofty summit, is founded upon piety and self-control. Piety acts like a powerful brake, protecting man from deviations and guiding him towards balance and stability in life.
أَؤُنَبِّئُكُمThe word أَؤُنَبِّئُكُم, derived from the root نبع, signifies springing forth and informing. This term, like a clear spring, points to the provision of knowledge and information, rather than command or coercion. The Quran, through this expression, invites man to make a conscious choice, placing him before an elevated option. This non-compulsory approach, like a gentle breeze, highlights the freedom of human will in accepting piety.
نبعThe root نبع in Arabic means springing forth and the emergence of awareness. In morphological and literary discussions, there is divergence about the form of this word. Some consider it as نبیء with a hamza, which is correct and fluent; others read it as نبی, which is considered a weak form. Detailed investigations show that نبیء with hamza accords with the rules of tajwd and recitation and signifies the emergence of news and knowledge. This word, like a shining light, underscores the importance of precise understanding of Quranic vocabulary.
Piety, like a loftier summit than faith, directs man towards self-control and perseverance against temptations. A believer may fall into hypocrisy and polytheism, but the pious, through restraint and perseverance, preserve themselves from deviations. This distinction is like the difference between a vehicle with strong brakes and one without; the former remains safe from deviation, while the latter hastens towards a precipice.
The verse under discussion, with its mention of جَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ and رِضْوَٰنٌ مِّنَ ٱللَّهِ, portrays the reward for the pious. These rewards are like verdant gardens and crystal-clear streams, bestowed upon the pious in both this world and the hereafter. Contrary to the misconception of the separation between the worldly life and the hereafter, the Quran regards this world as the farm of the hereafter and constructs the life of the pious in both realms sublimely.
An erroneous belief that the world is a place of hardship and the hereafter a place of reward has been propagated by some as a deceptive mirage. The Quran, with verses such as مَن كَانَ فِى هَٰذِهِۦٓ أَعْمَىٰ فَهُوَ فِى ٱلْءَاخِرَةِ أَعْمَىٰ وَأَضَلُّ سَبِيلًا (Al-Isra: 72), emphasises the continuity between this world and the hereafter. Whoever is blind, poor, or sick in this world will be so in the hereafter as well. This continuity, like an unbreakable thread, invites man to reform his worldly life.
Salm, as a radiant gem among the Divine Names, denotes life, knowledge, and sound power. Contrary to earlier traditions which placed Salm among later names, this Name is introduced as an intrinsic attribute preceding knowledge and power. Divine life, like a pure spring, must be sound to enable other attributes to attain perfection.
Religious knowledge, as the guardian of Divine sciences, ought to be accompanied by dignity and independence. However, some seminary students, due to lack of income and financial dependence, are entrapped in livelihood difficulties. This condition, like a heavy shadow, obstructs the attainment of the deserving position of religious scholars in society. Economic self-sufficiency, akin to a golden key, can guide this group towards dignity and influence.
Religious scholars, as exemplars of لِلَّذِينَ ٱتَّقَوْا, must possess a grand, courageous, and professional character. Piety, like a steadfast shield, protects them from weakness and dependency and directs them towards self-sufficiency and service to society. A pious scholar, like a sturdy tree, should offer fruits of knowledge and lawful wealth to the community.
The culture of poverty and dependency among some seminary students acts like a thorn in the foot, hindering the attainment of the sublime life. Religious scholars must eschew comfort-seeking and weakness, and by acquiring skills and expertise, engage in the production of lawful wealth. This transformation, like a refreshing breeze, can revive the position of religious knowledge in society.
In the past, some seminary students lived in poverty and hardship, resorting to minor fees for reciting the Quran or delivering religious sermons. This state, like a dust-covered mirror, reflects incompatibility with the exalted status of religious knowledge. Social transformations, such as the Islamic Revolution, have provided opportunities to address these deficiencies.
The traditional educational system in religious seminaries, like a worn-out building, cannot meet the needs of todays society. Non-practical teachings and outdated methods, like chains on the feet, impede the progress of religious scholars. Reforming this system, like renovating an ancient edifice, can transform sem