the Lectures of Nokounam, (Session 960)
The present book is a profound investigation into verses 34 and 36 of Surah An-Nis from the Holy Quran, which, relying on rationality, expertise, and ethics, examines familial, social, and spiritual matters. This writing elucidates, with a deep perspective on the role of reason as the axis of truth and criterion of salvation, Quranic solutions for resolving familial disputes and ethical values such as benevolence towards parents. The aim is to present an exegesis that not only roots itself in the sacred text but also aligns with contemporary needs and standards of modern knowledge. This work, employing eloquent language and a coherent structure, is an invitation to contemplation on the sublime Quranic concepts, emphasising justice, sincerity, and human dignity.
Reason, like a radiant torch, guides humanity on the path of truth and salvation. Whatever accompanies reason leads to salvation, and whatever lacks it results in misguidance. This principle originates from a narration stating:
If reason turns towards (truth), salvation arrives; and if it turns away, misguidance appears.
The reason referred to is not personal and limited intellect, but a universal and species-wide reason that provides a common criterion for all humans. This reason is immune to individual errors and, like a steadfast pillar, establishes the foundation for understanding religion and the world.
Reason commands expertise and regards every endeavour as requiring specialised knowledge. Expertise is the practical manifestation of reason, appearing in two domains: practical reason (customary and social) and theoretical reason (technical and scientific). Practical reason regulates social norms such as good and evil and, through collective intellect, adjudicates social matters. Theoretical reason underpins the production of knowledge and technology and demands expertise in scientific and technical fields. This connection demonstrates the comprehensiveness of reason, which plays a role both in organising social relationships and advancing sciences.
The Holy Quran, as a rational book, must be understood according to the criteria of reason and expertise. This heavenly scripture transcends the historical reports of its time of revelation, offering eternal principles for human guidance. Some verses, such as those concerning the rules of warfare in the era of revelation (And prepare against them whatever you are able of power), responded to specific temporal and spatial circumstances and have lost their function with change of context. However, verses like those examined herein, due to their comprehensiveness and conformity with reason, remain guides for human life.
Among Shia scholars, the issue of distortion of the Quran has been raised; however, there is consensus on the non-distortion of jurisprudential verses. Shia, due to belief in the infallibility of the Imams, even in the hypothetical event of distortion, refer to the infallibles to preserve the truth of religion. Conversely, Sunni, due to complete reliance on the Quran as the sole authority, categorically reject any distortion. This difference stems from theological perspectives and the role of religious authority within each sect.
Reason, like a guiding star, is the axis for understanding religion and human guidance. Universal reason provides a global criterion for salvation, and expertise is its practical manifestation in life. The Holy Quran, as the book of reason, requires a rational and expert exegesis consistent with contemporary needs. Although distortion is discussed among scholars, the presence of infallibles removes this challenge for Shia. This section lays the foundation for examining the familial and ethical verses of Surah An-Nis.
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنَهُمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا ۚ إِنْ يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا ۗ إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا
And if you fear a breach between them, appoint (two) arbiters: one from his family and one from her family. If they wish for reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted.
The term shiqq denotes a severe dispute and profound separation between husband and wife, as if the familial bond has been cleft into two. This critical situation necessitates just and external intervention. The verse proposes the appointment of two arbiters: one from the husbands family and another from the wifes family. This selection guarantees justice and impartiality, as each arbiter represents one partys interests but moves towards unity with the intention of reconciliation.
The precedence of mentioning an arbiter from his family before an arbiter from her family alludes to the prevalence of transgressions by men in the family. Psychologically, men deprived of social dignity may compensate for this deficiency at home, sometimes oppressing their wives and children. This behaviour stems from a psychological thirst for authority. However, some argue that prioritising the womans arbiter, given her greater vulnerability, could better ensure gender justice. Yet, the verse, emphasising the greater responsibility of men in mending relations, selects the current order.
Traditions such as washing the husbands feet or expecting unconditional service from the wife signify the humiliation of women and are incompatible with human dignity. These traditions lack rational foundations and contradict the spirit of justice and mutual respect in the Holy Quran. In particular circumstances, such as illness of a family member, mutual cooperation between spouses is natural and ethical; however, authoritarian behaviour by men at home is a moral deviation requiring reform.
Verse 34 addresses severe disputes (shiqq) and does not provide rulings for minor disagreements. This highlights the necessity of maintaining confidentiality in familial conflicts. Minor disputes should be resolved within the family environment cooperatively, not exposed to public courts. The imperative appoint addresses the community or families, who must select impartial arbiters for dispute resolution. In advanced legal systems, this role is assigned to official institutions; yet, absent such systems, families bear responsibility for amicable resolution with community-oriented approaches.
Arbiters must act with the intention of reconciliation (if they wish for reconciliation) and impartiality. If this intention is sincere, Allah grants success in harmonising the spouses (Allah will cause it between them). Divine knowledge, both of generalities (Knowing) and particulars (Acquainted), ensures justice in this process. This reflects the profound link between human intention and divine assistance.
Verse 34 of Surah An-Nis offers a rational and just solution for resolving familial disputes. The concept of shiqq indicates deep crises requiring impartial arbiters from both the husbands and wifes families. The order of the verse emphasises greater responsibility of men in repairing relations, though gender critiques suggest interpretative revision. Confidentiality of disputes and the role of community or families in resolution are other key points. The verse, highlighting the intention for reconciliation and divine facilitation, sketches an ethical and rational framework for preserving the family institution.
وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ مُخْتَالًا فَخُورًا
Worship Allah and do not associate anything with Him, and be good to parents, relatives, orphans, the needy, the near neighbour, the distant neighbour, the companion at your side, the traveller, and those whom your right hands possess. Indeed, Allah does not love the arrogant, the boastful.
Verse 36 commences with the command to worship Allah (Worship Allah) and avoid polytheism (and do not associate anything with Him), outlining the central axis of a faithful life. The term Allah is a comprehensive name referring to all His names and attributes, derived
