The present book constitutes a profound investigation into Verses 34 and 36 of Surah An-Nis from the Holy Qur'an, which, relying upon rationality, expertise, and ethics, examines familial, social, and spiritual issues. This treatise, with a deep perspective on the role of reason as the axis of truth and the criterion of salvation, elucidates Quranic solutions for resolving familial disputes and ethical values such as benevolence towards parents. The objective is to present an interpretation that not only roots itself in the sacred text but also aligns with the necessities of the age and contemporary scientific standards. Employing eloquent language and a coherent structure, this work invites contemplation upon the exalted Quranic concepts, emphasising justice, sincerity, and human dignity.
Reason, like a radiant torch, guides humanity along the path of truth and salvation. Everything accompanied by reason leads towards salvation, and whatever is devoid of it results in misguidance. This principle is rooted in a narration stating:
When reason approaches, salvation comes; and when it retreats, misguidance emerges.
The reason referenced here is not personal or limited intellect but a universal, collective intellect that provides a common criterion for all human beings. This intellect is immune to individual errors and, like a steadfast pillar, establishes the foundation for understanding both religion and the world.
Reason commands expertise and regards every task as requiring specialised knowledge. Expertise represents the practical manifestation of reason, manifesting in two realms: practical intellect (customary and social) and theoretical intellect (technical and scientific). Practical intellect regulates social norms such as good and evil and, through collective intellect, adjudicates social matters. Theoretical intellect forms the basis for the production of knowledge and technology, demanding expertise in scientific and technical fields. This connection signifies the comprehensiveness of reason, active both in regulating social relations and advancing sciences.
The Holy Qur'an, as a rational book, must be understood in accordance with the standards of reason and expertise. This celestial scripture goes beyond historical accounts of the period of revelation, offering eternal principles for guiding humanity. Certain verses, such as the rulings of warfare in the time of revelation (
And prepare against them whatever you are able of power
), responded to specific temporal and spatial conditions and have lost their direct applicability over time. However, verses discussed herein, due to their comprehensiveness and harmony with reason, remain a guide for human life.
Among Shiite scholars, the debate concerning the distortion of the Qur'an has existed, yet consensus holds that juridical verses have not been distorted. Shiites, owing to belief in the infallibility of the Imams, even if distortion were presumed, refer to the Infallibles to preserve the truth of religion. Conversely, Sunnis, relying solely on the Qur'an as the exclusive source, categorically reject any distortion. This difference stems from theological views and the role of religious authority in each sect.
Reason, like a guiding star, is the central axis for understanding religion and guiding humanity. The universal intellect provides a worldwide criterion for salvation, and expertise is its practical manifestation in life. The Holy Qur'an, as the Book of Reason, necessitates an interpretation that accords with the needs of the time. Although the issue of distortion is debated among scholars, with the presence of the Infallibles, it is not a principal challenge for Shiites. 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 rupture between them, appoint an arbiter from his people and an arbiter from her people. If they both desire reconciliation, Allah will cause harmony between them. Indeed, Allah is Knowing and Acquainted.
The term shiqq denotes severe discord and profound separation between husband and wife, as if the familial bond has been rent in two. This critical situation necessitates fair and external intervention. The verse proposes the selection of two arbitrators to resolve this crisis: one from the husbands family and another from the wifes. This selection ensures justice and impartiality, as each arbiter represents the interests of one party yet moves towards unity with the intention of reconciliation.
The order of mentioning an arbiter from his people prior to an arbiter from her people in the verse points to the prevalence of transgression by men within families. Psychologically, men deprived of social prestige in society compensate for this deficit at home and sometimes oppress their wives and children. This behaviour stems from a psychological thirst for authority. Nevertheless, some argue that if the woman were given precedence due to greater oppression, gender justice would be better served. However, the verse chooses the present order to emphasise the greater responsibility of men in mending relationships.
Customs such as washing the husbands feet or expecting unconditional service from the wife signify the humiliation of women and conflict with human dignity. These traditions lack rational basis and contradict the spirit of justice and mutual respect in the Holy Qur'an. In specific circumstances, such as the illness of a family member, mutual cooperation between husband and wife is natural and ethical, but domineering behaviour by men at home indicates a moral deviation that must be corrected.
Verse 34 addresses serious disputes (shiqq) and does not provide rulings for minor conflicts. This underscores the necessity of maintaining the confidentiality of familial disputes. Minor disagreements should be resolved within the family with mutual cooperation, not brought to public courts. The command appoint addresses society or families, which must select impartial arbitrators to resolve conflicts. In advanced legal systems, this role is delegated to official institutions; in their absence, families with a friendly and elder-like approach bear responsibility for dispute resolution.
Arbitrators must act with the intention of reconciliation (if they both desire reconciliation) and impartiality. If their intention is sincere, Allah facilitates harmony between husband and wife (Allah will cause harmony between them). Divine knowledge of universals (Knowing) and particulars (Acquainted) guarantees justice in this process. This illustrates the profound connection 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 refers to deep crises requiring impartial arbitrators from both husbands and wifes families. The verses order highlights mens greater responsibility for reconciliation, though gender critiques suggest the need for interpretive reconsideration. Confidentiality in disputes and society or family roles in resolution are other key points. Emphasising the intention of reform and divine facilitation, this verse outlines an ethical and rational framework to preserve 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 associate nothing with Him, and do 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 like the arrogant and boastful.
Verse 36 commences with the command to worship Allah (Worship Allah) and to abstain from associating partners with Him (associate nothing with Him), outlining the central axis of a believers life. The term Allah, as a comprehensive name, refers to all divine names and attributes and is derived from the roots Alaha or Walaho. Worship comprises both theoretical wisdom (gnosis) and practical action (righteous deeds), guiding humans towards perfection. Polytheism is more dangerous than disbelief because it conflates contradictory beliefs and leads to apostasy. Intentional and continuous oppression, such as murder or hypocrisy, is the greatest polytheism, termed by the Quran as a great injustice (
Indeed, polytheism is a great injustice
).
Persistent hypocrisy and insincerity represent hidden polytheism leading
