This treatise undertakes an in-depth and comprehensive examination of verses from Surah l Imrn, which refer to the chosen lineage of the Prophets and Divine Saints, as well as the distinguished position of Jesus (peace be upon him) and his disciples. These verses, akin to a pure spring within the ocean of Quranic knowledge, speak of a generation selected by God for the guidance of humanity. The purpose of this work is to elucidate these concepts in a clear and dignified language so as to guide the reader towards a profound understanding of the meanings of the Holy Quran. Employing allegories and semantic connections, it endeavours to present the core content of the lectures in a cohesive and comprehensive manner.
The verses of Surah l Imrn, which speak of Divine occultations, refer to a particular generation that God has selected for Prophethood and Wilayah (Divine Guardianship). This generation, described with the expression ذُرِّیَّةً بَعْضُهَا مِنْ بَعْضٍ (offspring, some of them from others), flows like a sweet river amidst the ocean of the bitterness of humanity. This lineage is distinguished not only genealogically but also spiritually and divinely from other humans. This distinction originates in Divine selection and indicates the special grace of the Lord bestowed upon this generation.
As an example, Sayyids within the Islamic community exemplify this offspring. An individual from Shiraz once claimed descent from Shah Cheragh and presented a genealogical record. However, when asked for a miracle, he cited his maintenance of hijab within a family that had deviated from this value as his miracle. This demonstrates that preserving religious values in opposition to dominant societal currents is a sign of the spiritual influence of this lineage, although genealogy alone is insufficient.
The lineage of the Prophets and Divine Saints is like a sweet river flowing amid a salty sea. Just as fresh water does not blend with salty water in the ocean, this chosen generation, despite living among ordinary humans, remains spiritually pure and distinct. This allegory beautifully demonstrates the qualitative separation of the Prophets from other humans. God has selected this generation from humanity to be bearers of the light of guidance, just as a sweet river within the ocean is life-giving and distinguished.
The Holy Quran states in Surah Al-Asr:
Indeed, mankind is in loss.
Prophets and Divine Saints are exempt from this loss. Due to their connection with revelation and Divine selection, they are distant from the general detriment of humanity. This exemption manifests not only in their essence but also in their mission and conduct. They shine like stars in the sky of humanity, illuminating the path of guidance.
Despite Divine attributes, some individuals within this lineage may deviate from the path of truth. As among the Sayyids, some have distanced themselves from spiritual values, human free will can lead even the chosen generation towards deviation. This indicates the role of free will in human destiny, even among Divine elect.
The Kabah, as the symbol of monotheism, has repeatedly been transformed into a house of idolatry, and some pilgrims, out of ignorance, have exhibited behaviours akin to idol worship. These deviations, like a shadow cast upon the light of monotheism, demonstrate the challenges of preserving religious authenticity against ignorance. When a pilgrim worships the Kabah imagining it to be an angel, he falls into the trap of ignorance and departs from the reality of monotheism.
The Holy Quran states regarding the confrontation of nations with the Prophets:
And there was no prophet but that he was mocked.
Mockery here transcends mere derision, implying intentional humiliation and torment of the Prophets. This behaviour stems from the ignorance and disbelief of the peoples and exemplifies humanitys resistance to Divine guidance. The Prophets, as bearers of the torch of guidance, steadfastly stood against this antagonism.
Humankind can draw near the path of the Prophets through reflection, testimony, and access to the unseen. This requires prioritising spirituality and dedicating time to acquiring knowledge. Just as a sweet river flows towards the sea, humans can, through spiritual endeavour, join the pure current of Divine guidance.
Jesus (peace be upon him) perceived the disbelief of his people:
So when Jesus perceived their disbelief.
The term Aassa signifies an inner and profound perception surpassing superficial knowledge. This understanding demonstrates the Divine insight of Jesus (PBUH) in the face of the disobedience and resistance of his nation. This verse, like a mirror, reveals the depth of the nations disbelief.
Jesus (PBUH) called upon his people to be the helpers of God:
He said, Who are my helpers to [the cause of] God?
This invitation reflects Jesus (PBUH) focus on guidance towards God and not himself. The helpers of God are those who assist the Divine religion through faith and righteous deeds.
The disciples responded to Jesus (PBUH) call by declaring:
The disciples said, We are the helpers of God. We have believed in God, and bear witness that we are Muslims.
The term awryn, derived from a root meaning purity and whiteness, refers to a group characterised by sincerity and clarity of mind. This response indicates their initial faith and piety.
The disciples beseeched God to record them among the witnesses:
Our Lord, we have believed in what You revealed and have followed the Messenger, so register us among the witnesses.
This request manifests the disciples commitment to faith and the mission of Jesus (PBUH). The term witnesses denotes those who testify to the truth of religion through their faith and deeds.
Despite their exalted claims, the disciples schemed, and God also schemed:
And they planned, and God planned; and God is the best of planners.
The disciples scheme signifies grand claims without practical foundation. Divine scheming is a wise and just response to such deceit, aimed at reformation or equitable punishment.
The essence of mysticism lies in the renunciation of greed towards others, the self, and even God. Greed, including that directed at God, impedes spiritual perfection. Man must free himself from attachment to unnecessary desires to attain knowledge and spiritual self-sufficiency. Just as a bird is freed from its cage, man attains spiritual freedom by renouncing greed.
Greed towards God, like greed towards others, is negative. The world and everything within it are temporary and leased. God is the absolute owner, and humans must not become attached to anything transient. Just as a tenant does not become attached to a temporary house, a person must also refrain from greed for material possessions and even the temporary paradise.
Man is free before God and can choose good or evil, while God is bound by justice and wisdom. This freedom renders humans responsible for their actions and invites them to choose good.
The Holy Quran states regarding the end of the life of Jesus (PBUH):
When God said: O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve.
Mutawaffik means the end of worldly life, and rafiuka ila means the return to God. This verse rejects superstitious beliefs such as the crucifixion or ascension to the heavens and emphasises the ordinary death of Jesus (PBUH).
The Holy Quran states:
And I will place those who follow you above those who disbelieve until the Day of Resurrection.
This superiority is spiritual and ethical and indicates the exalted status of the true followers of Jesus (PBUH) due to their faith and righteous deeds.
The Holy Quran states:
Then to Me is your return, and I will judge between you concerning that wherein you used to differ.
This verse emphasises the ultimate divine justice. God will judge on the Day of Resurrection concerning disputes between followers of religions and disbelievers.
The Holy Quran states regarding the fate of disbelievers and believers:
As for those who disbelieved, I will punish them with a severe punishment in this world and the Hereafter, and they will have no helpers.
And as for those who believed and did righteous deeds, He will give them their rewards in full.
The punishment of disbelievers in this world manifests as natural disasters and destruction, whereas believers receive recompense due to their faith and righteous deeds. The term ajur refers to the reward for righteous action, which is comparatively lower in rank than thawab.
The Holy Quran states:
And God does not love the wrongdoers.
Oppression, meaning disbelief and injustice to others, is detested by God. This verse underscores divine justice and the necessity of abstaining from oppression.
The burial places of many prophets and saints, such as Jesus (PBUH), Imam Hussein (PBUH), and Lady Masoumeh (peace be upon her), are unknown, and claims in this regard lack credible evidence. This underscores the necessity of refraining from accepting unsupported assertions. Just as the wind erases past signs, the absence of historical documents has cast these locations realities into obscurity.
The most important duty of humans is to avoid oppression and move towards sincerity. By refraining from oppression and acquiring knowledge, a person can join the path of the prophets. This path is like a luminous road traversed with sincerity and righteous deeds.
This treatise, by examining the verses of Surah Al-Imran, elucidated the chosen lineage of prophets and saints, the status of Jesus (PBUH), and the challenges facing his disciples and nation. These verses, like a pure spring, speak of a generation selected by God for the guidance of mankind. Prophets and saints, despite living among ordinary people, are exempt from human loss. Nevertheless, deviation is possible even within this lineage. The disciples, despite initial faith, failed to preserve the mission of Jesus (PBUH) completely due to deceit and lack of full loyalty. Divine cunning, as a wise response, demonstrates Gods superiority in guidance and punishment. True mysticism lies in abandoning greed and acquiring knowledge, and man must avoid oppression to join the path of the prophets. This work, expressed in clear and solemn language, endeavoured to present these teachings comprehensively and cohesively.
Under the supervision of Sadegh Khademi
