Surah Al-Imran, one of the Medinan chapters of the Holy Qur'an, with its profound verses and lofty meanings, serves as a guide to the faithful life and human felicity. Verse fifteen of this Surah, like a radiant gem, speaks of superior good, piety, and divine rewards. This treatise, relying upon the discourses of a sagacious scholar, elucidates this verse and examines concepts such as the distinction between revelation and knowledge, criticism of patriarchy, and cooperative living from a deep and comprehensive perspective. The aim is to provide an interpretation that preserves the spirit of the verses while serving as guidance for living under the shadow of piety and divine proximity.
قُلْ أَؤُنَبِّئُكُمْ بِخَيْرٍ مِنْ ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِنْدَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُطَهَّرَةٌ وَرِضْوَانٌ مِنَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
Say: Shall I inform you of something better than that? For those who fear (God) are gardens beneath which rivers flow, wherein they abide forever, and purified spouses, and divine approval from God. And God is All-Seeing of His servants.
Revelation, like a divine light, is a transmission of news about existing realities, not a discovery or creation of something new. In contrast to knowledge, even at the level of genius, which is the result of human mental effort, revelation has a direct connection to the source of existence. The Prophet (peace be upon him), through revelation, conveys a reality from God to humanity. This distinction highlights the exalted status of revelation as a divine gift that surpasses human achievements.
The phrase "أَؤُنَبِّئُكُمْ بِخَيْرٍ مِنْ ذَٰلِكُمْ" is an invitation towards values superior to material and worldly pleasures. This superior good is a life formed under the shadow of piety and divine proximity and includes rewards such as flowing gardens, purified spouses, and Gods approval. This invitation prevents man from falling into fleeting pleasures and guides him towards lasting felicity.
Patriarchy, where the man shirks participation in household and family affairs, is like a dark shadow over human life. This pattern, prevalent in the past and even in some contemporary societies, is incompatible with the spirit of Quranic verses. Cooperative living, where men and women mutually cover one another, is like a garment that each wears upon the other. This principle is expressed in another verse of the Qur'an:
هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ
"They are garments for you, and you are garments for them." (Surah Al-Baqarah, 2:187)
This verse beautifully depicts the principle of mutual covering:
They are garments for you, and you are garments for them.
This verse views life as a garment which men and women mutually wear upon each other. This covering applies not only to marital relations but also to connections regarding home, wealth, and society. Cooperative living is a system in which each individual, whether man or woman, participates in lifes responsibilities according to their capacity.
Both women and men must participate in social activities. Many professions, especially those related to women, should be conducted by women to prevent ethical and social problems. For example, men selling womens clothing or jewellery, or men performing medical care for women, harm womens comfort and chastity. Assigning professions according to gender helps maintain human dignity and prevents ethical issues.
The shortage of female specialists in fields such as education, healthcare, and judiciary results from insufficient attention to developing skilled human resources. Islamic society must, through planning, train specialised female personnel to equitably meet societal needs. This not only improves societal efficiency but also prevents social harms stemming from gender mismatch in occupations.
The inherited eight-hour shift system is unsuitable for current conditions. Given the complexity and intensity of work in the present age, six-hour shifts are more efficient. This change can increase productivity and reduce psychological pressure. The existing system, rooted in old patterns, does not correspond to modern societal needs and requires revision.
Religious sciences, without awareness of sociology and psychology, cannot respond to contemporary societal needs. A religious scholar must issue rulings compatible with the time by deeply understanding social and psychological conditions. This integration of human sciences with religious knowledge results in effective and practical rulings.
In a family where parents cooperatively share household responsibilities, children receive better upbringing and become accustomed to responsibility. Parental behaviour is like a mirror in which children look and from which they learn. Parents participation in housework provides a practical model for raising responsible children.
Hasan al-Maab denotes a noble destination where cooperation and mutual collaboration flow. This concept stands opposite to patriarchy and non-cooperative living, like a breeze that refreshes the spirit of life. A life in which individuals reach perfection and felicity through cooperation exemplifies Hasan al-Maab.
The phrase "لِلَّذِينَ اتَّقَوْا عِنْدَ رَبِّهِمْ" depicts a piety-centred life in which the faithful live with God and benefit from divine approval. This life is like a table spread in the presence of God, where every deed is performed with the intention of nearness to God.
"جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ" describes gardens beneath which rivers flow, symbolising vitality and blessing in the faithful life. These gardens manifest not only in the hereafter but also in this world as a clean and prosperous existence.
"أَزْوَاجٌ مُطَهَّرَةٌ" refers to purified spouses; however, spousality here denotes harmony and compatibility among individuals, not solely men and women. This concept is like two wings of a bird flying harmoniously towards perfection. Being purified means being free from outward and inward defects.
"رِضْوَانٌ مِنَ اللَّهِ" is divine approval, where Gods presence accompanies the piety-centred life like a light illuminating lifes darkness. This presence renders life meaningful and enjoyable.
Misconceptions such as booths, houris, and walls in Paradise contradict Quranic truth. Paradise is like a garden free from deficiency and lack, where humans engage in their perfections in divine proximity. This viewpoint is free from superstition and emphasises the spiritual reality of Paradise.
Unemployment and isolation, like a lethal poison, lead to social harms such as voyeurism and improper behaviours. In Paradise, all are busy and joyful, with no need to look at others, like birds flying in the sky of felicity.
Concentration in activities acts as a shield protecting the mind from dispersion and improper behaviours. An occupied person is safe from temptations, like a gardener carefully nurturing the flowers of their life.
The interpretation of verse fifteen of Surah Al-Imran, like an illuminating lamp, shows the path of human felicity. This verse, emphasising the distinction between revelation and knowledge, critique of patriarchy, and explanation of cooperative and piety-centred life, provides a comprehensive blueprint for the faithful life. The superior good, manifested in flowing gardens, purified spouses, and divine approval, guides man towards piety and divine proximity. The critique of unsuitable work systems, necessity of womens presence in appropriate professions, and importance of cooperation in familial and social relations are among the lessons of this interpretation. This treatise, with a profound look at Quranic concepts, offers solutions for reforming social and religious structures and stresses the continuity of this world and the hereafter.
Supervised by Sadegh Khademi
