of Nokounam (may his sanctity be preserved), Session 854
Surah Al-Imran, like a radiant gem in the treasury of the Holy Quran, contains verses that reflect, like a mirror, the relationship between humankind and their Lord through the lenses of love and obedience. Verses 31 and 32 of this Surah, articulated with profound depth and instructional clarity, serve as a guide for the conduct of servants towards the Almighty. These verses, by emphasising love for God and obedience to Him and His Messenger, delineate a roadmap wherein love and action are interwoven, culminating in divine unity. This discourse endeavours to elucidate the exalted themes of love, obedience, and the consequences of turning away from the truth within a structured framework and in eloquent language. Drawing upon the content of scholarly lectures, it explores the spiritual, social, and ethical dimensions of these verses, employing allegories and allusions to present the concepts in a lucid and engaging manner for the readers.
The Importance of the Verses in the Collective Station of the Truth, the World, and Humanity
Verses 31 and 32 of Surah Al-Imran occupy an unparalleled station in the collective domain of the Truth, the cosmos, and humankind. These verses function as a bridge between existence and humanity, depicting a profound relationship between the Lord, the universe, and His servants. The collective station, wherein God, the world, and humanity are spiritually unified, is beautifully manifested in these verses. They serve not only as an instructional text but also as a spiritual map guiding humankind towards love and obedience.
These verses, connected to the preceding verse (verse 30 of Surah Al-Imran), which references divine warning and the mercy of the Lord, concentrate on the axis of love and obedience. This connection, like a thread linking the beads of a rosary, demonstrates the coherence of the verses within Surah Al-Imran. The discussed verses invite humans to contemplate the order of existence, recognise their place before the Lord, and thereby advance towards divine unity.
Instructional Command with the Word "Qul"
Verse 31 commences with the word "Qul" (Say), which acts as a key to unlocking the doors of divine guidance. This word signals the command of the Lord to the Holy Prophet (peace be upon him) to instruct the Ummah. "Qul," like a celestial summons, positions the Prophet as the intermediary who conveys divine truths to the servants. This instruction not only indicates the path of love and obedience but also invites deep reflection upon the Holy Quran.
Reference to the frequency of the word "Qul" in the Holy Quran serves as an invitation to inquiry and profound contemplation. This call functions as a torch illuminating the path for meticulous and scholarly study of the Quranic text. It demonstrates the importance attributed by the Quran to accurate and deep understanding of divine speech.
The Threefold Levels of Love: Wudd, Hubb, and Ishq
Love for the Lord manifests in three levels: wudd, hubb, and ishq. These levels are like steps that elevate the human from simple fondness to divine passionate love.
Wudd: The initial degree of love, signifying simple affection and fondness. This stage is akin to a gentle breeze inclining the heart towards the Lord.
Hubb: The intermediate level, referenced in verse 31 (تُحِبُّونَ اللَّهَ), indicating a deeper love. This level resembles a stream that nourishes the heart.
Ishq: The highest stage of love, described as ashadd hubb lillh (the strongest love for God). This stage is like a fire that melts the very existence of the human in divine love.
These levels represent the evolutionary progression of the emotional bond between humankind and the Lord, each constituting a step towards closer proximity to the Almighty.
The Interrelation of Love and Obedience
"Say: If you love Allah, then follow me, so Allah will love you and forgive your sins. And Allah is Oft-Forgiving, Most Merciful." (Quran 3:31)
Love for God is actualised through obedience to Him. Verse 31, by emphasising "fat-tabn" (follow me), reveals that genuine love becomes manifest in action and adherence to the Lord. This obedience is exclusive to God and distinct from social or legal obedience. Love is like a flower that only flourishes in the soil of obedience; without it, any claim of love is void and meaningless.
Following God, Not Merely the Prophet
The phrase "fat-tabn" in the verse refers to obedience to God, not merely to the Holy Prophet (peace be upon him). This divine address is like a light illustrating the unity between God and the Messenger in obedience. Contrary to certain interpretations that restrict obedience solely to the Prophet, this verse emphasises obedience to God and presents the Prophet as an intermediary for such obedience. This meaning aligns with the verse "He is nearer than the jugular vein," which demonstrates God's closeness to humans.
Mutual Love and Divine Forgiveness
Obedience to God results in reciprocal divine love (yuibbukumullh) and forgiveness of sins (yaghfir lakum dhunbakum). These outcomes are like fruits borne by the tree of obedience. Divine love is a bilateral relationship in which the servants love for God is reciprocated by Gods love for the servant. Divine forgiveness is the reward encompassing obedient servants.
The attributes Ghafr (Most Forgiving) and Ram (Most Merciful) at the conclusion of the verse act as a seal affirming the boundless mercy and pardon of the Lord. These qualities encourage servants towards hope and continued spiritual striving.
The Use of the Third-Person Pronoun and Divine Unity
The employment of the third-person pronoun in yuibbukumullh, rather than the second-person, signifies divine unity. This language avoids personalising God's love and indicates its grandeur and universality. The plural form of the addressees in kuntum and yuibbukum addresses the community as a unified whole, emphasising unity in love and action.
"Say: Obey Allah and the Messenger. But if they turn away, then indeed Allah does not like the disbelievers." (Quran 3:32)
Verse 32, by stressing a Allha war-Rasl (obey Allah and the Messenger), presents obedience to God and the Prophet as the core of religion. This obedience is like two wings enabling the servant to soar towards felicity. Conversely, turning away from this obedience (fa-in tawallaw) results in disbelief and the loss of divine love (l yuibbul-kfirn). This verse draws a clear demarcation between faith and disbelief and regards obedience as the defining criterion differentiating the believer from the disbeliever.
Disbelief as the Consequence of Disobedience
Failure to obey God and the Messenger leads to disbelief, which carries a heavy burden. Disbelief resembles a dark shadow, the result of persistent oppression and deliberate volition. This disbelief not only deprives the individual of divine love but also entails spiritual impurity contaminating society and individuals alike. This impurity acts like a poison that corrupts human and spiritual relations.
Obedience Restricted to God and the Messenger
Obedience is limited exclusively to God and the Messenger; others are only subject to obedience if they conform to the truth. This limitation acts like a fence preserving religion from deviation. Obedience to religious scholars is permissible only when their speech and conduct align with God and the Messenger. Blind obedience to those lacking conformity to the truth is like walking in darkness, leading to misguidance.
The Role of the Imams in Continuity of the Mission
The Infallible Imams (a) are like stars illuminating the light of the Prophets mission during his occultation. Obedience to the Imams, due to the continuity of the Prophets mission, is in fact obedience to God and the Messenger. The Imams possess nothing of their own; whatever they have is from God and the Messenger. This continuity is like a stream originating from the fountain of revelation, transmitting religion to subsequent generations.
Criticism of Blind Obedience
