Surah Al-Imran, one of the most eminent chapters of the Holy Quran, in its 145th verse, reflects profoundly on death, human will, and divine recompense. This verse, with a profound and multilayered expression, delineates the relationship between Divine will and human volition, referring to the appointed time of death, the rewards of this world and the hereafter, and the status of the grateful. It opens a gateway to a deeper understanding of existence and cessation. This essay, employing an analytical and mystical perspective, endeavours to interpret this verse by utilising allegories and spiritual allusions, elucidating its concepts for audiences interested in Islamic theology and mysticism. The aim is to provide an interpretation that remains faithful to the depth of Quranic meanings while employing a polished and solemn style to guide reflection on divine truths.
Arabic:
وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلًا ۚ وَمَنْ يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَنْ يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا ۚ وَسَنَجْزِي الشَّاكِرِينَ
Translation:
And no soul can die except by the permission of Allah, as decreed in a prescribed term. And whoever desires the reward of this world, We shall give him thereof; and whoever desires the reward of the Hereafter, We shall give him thereof. And We shall recompense the grateful.
Verse 145 of Surah Al-Imran is among the profound verses of the Holy Quran that encompass multiple layers of meaning. This verse not only addresses the apparent notions of death and recompense but also introduces deeper philosophical, mystical, and divine lordship issues. It appears as a fabric woven from the threads of divine wisdom, each thread guiding towards a sublime truth. The complexity of this verse lies in its capacity to embrace all creatures within the concept of death and subsequently confine the exercise of will to humanity, pointing to the distinction between Divine will and human volition.
The phrase And no soul can die except by the permission of Allah indicates the all-encompassing scope of death, which includes not only humans but also animals, plants, and even inanimate matter. This inclusiveness is akin to a vast ocean that engulfs every entity, excluding none from Divine dominion. From the perspective of Islamic metaphysics, this expression denotes the absolute sovereignty of Divine will over life and death, as if every particle in existence moves towards life or death by the Lords permission.
In the subsequent segment of the verse, And whoever desires the reward of this world, volition is specifically attributed to humans, since only humanity possesses the conscious ability to choose between the benefits of this world and the hereafter. This distinction is like a light that separates humans from other creatures, placing them in the category of free agents. From an anthropological-philosophical standpoint, this part of the verse emphasises the role of voluntary human will in shaping ones destiny.
Death, as a fundamental phenomenon, occurs solely by Divine permission. This principle functions like a key unlocking the lock of all cosmic events. No soulhuman or otherwiseadvances towards death without the will of the Almighty. Theologically, this sovereignty teaches that every occurrence in the universe is governed by Divine order and will.
Although humans possess will, this will operates within the domain of Divine permission. Like a river flowing within a predetermined channel, human volition, despite being free, only bears fruit when endorsed by the Creator. This harmony points to the dynamic interplay between choice and Divine will, whereby the human draws a design on the canvas of existence, yet the pen is guided by the Lord.
Death in this verse can be categorised into two types: ordinary and mystical. Ordinary death refers to the general cessation of life that occurs commonlysuch as in sleep or accidents. Mystical death, however, is a voluntary death experienced by the spiritual traveller in full consciousness. Like a bird that flies from its perch by its own volition, the mystic consciously steps towards death.
Mystical death is the highest degree of death, which the spiritual seeker experiences willingly and consciously. Like a jug of water gradually emptying, the seeker embraces death with profound understanding and full alertness. This experience is akin to a journey taken with open eyes towards the divine destination.
Humans are described as majbl, meaning they possess a natural disposition towards choice rather than compulsion. This term, like a gem within the shell of meaning, points to the volitional nature of humanity operating in harmony with Divine will. Humans resemble a painter who freely sketches, yet the canvas belongs to God.
The phrase a prescribed term refers to death with a fixed appointed time, termed death muajjjal (deferred death). This death is like a clock with a predetermined hour, from which no soul can escape. However, temporary death, as experienced in mystical states, which includes a return to life, lies beyond this verses scope. Like a bird that momentarily flies and returns, temporary death is a transient spiritual experience.
Many existing interpretations, due to lack of precise understanding, deviate from the true essence of the verse. This critique serves as a mirror reflecting the deficiencies of religious knowledge and emphasises the necessity for a scholarly and profound approach to Quranic exegesis. Some commentaries, instead of illumination, generate obscurity and lead readers astray.
In this verse, reward denotes an honourable recompense, not merely a labourers wage or moral correctness. Like a jewel befitting the dignity of distinguished humans, reward expresses a compensation granted through Divine wisdom.
Those who desire the reward of this world are noble individuals who seek material benefits without oppression or injustice. Like a gardener who kindly harvests the earths fruits, such persons enjoy worldly blessings without contaminating themselves with hellfire.
God grants a portion of the worldly reward in this life and a portion in the hereafter. Like a lorry that cannot fit its entire cargo into a small house, the world cannot contain all Divine rewards.
Those who seek the reward of the hereafter confront Divine trials and hardships. Like a warrior who sacrifices life for ultimate victory, these individuals pursue eternal recompense through dedication and struggle. God also grants them some reward in this world, but their principal recompense lies in the hereafter.
The grateful are those who manifest practical gratitude towards Divine blessings. Like a farmer who, after the harvest, duly offers thanks to God, the grateful express gratitude through words and deeds.
The grateful thank God in response to blessings, whereas the praisers and worshippers praise God even without receiving blessings. Like a star shining in the darkness, the praisers are in higher spiritual ranks and are not mentioned in this verse.
Beliefs such as The world is forbidden for the people of the hereafter and the hereafter forbidden for the people of this world are inconsistent with Quranic truth and therefore incorrect. These beliefs resemble withered branches detached from Divine reality. The world and the hereafter are lawful for all except the wrongdoers destined for hell.
Breathing, eating, and enjoying the worlds bounties are not only lawful but necessitate gratitude. Like a stream that waters the earth with its flow, Divine blessings flow for human felicity, and gratitude is the appropriate response.
Human will in choosing the reward of this world or the hereafter shapes ones way of life. Like a painter who creates a unique image with every brushstroke, a person determines their life path through volition.
Human will directs Divine permission. God, like a wise sovereign, bestows reward according to the will of His servants, but this reward operates within Divine wisdom. Humans determine their destiny by their will, and God affirms it.
Verse 145 of Surah Al-Imran, like a brilliant jewel in the Quranic treasury, addresses the relationship between death, will, and Divine recompense. This verse, emphasising the absolute sovereignty of Divine permission over death, highlights the role of human volition in choosing the reward of this world or the hereafter. Deferred death, whose time is predetermined, encompasses all creatures, yet volition and recompense are exclusive to humans. The grateful receive Divine recompense through practical gratitude, while higher spiritual ranks such as the praisers are not included in this verse. The critique of erroneous beliefs, such as the prohibition of the world or hereafter for specific people, paves the way for a clearer understanding of Quranic truth. This verse serves as a guiding light illuminating the path to felicity and invites humanity to contemplate death, gratitude, and will.
Under the supervision of Sadegh Khademi
