The Holy Quran, like an illuminating lamp, manifests the path to human felicity in the diverse dimensions of individual and social life. Verse 36 of Surah An-Nis, by delineating a comprehensive network of human and divine relationships, guides man towards monotheism, ethics, and social responsibility. This verse, shining like a jewel among divine verses, encompasses sincere worship to benevolence towards close relatives and those in need, and by forbidding arrogance and pride, invites humans to humility and sincerity. This treatise, through contemplation of the profound meanings of this verse, examines its religious, social, psychological, and philosophical aspects and, with a novel perspective on the influence of social transformations on rulings and traditions, elucidates the necessity of rational re-evaluation in understanding religion.
And worship Allah and associate nothing with Him.
Worship of God, akin to a pure river springing from the fountain of knowledge, is an act rooted in theoretical wisdom. Theoretical wisdom is like fertile soil nurturing the seed of action within itself. Without knowledge and cognition, worship becomes an empty shell, yet theoretical wisdom may exist even without actualisation in practice. This profound connection between cognition and action demonstrates that conscious worship holds a sublime value and is distinct from blind imitation. The monotheistic human, by comprehending the grandeur of the Divine, resorts to sincere worship that not only enlightens his heart with the light of monotheism but also guides his behaviour on the path of goodness and righteousness.
The Holy Quran, by emphasising and associate nothing with Him, negates all forms of polytheism, whether in belief or behaviour. Polytheism, like a dark shadow, threatens monotheism and distances man from the path of sincerity. This prohibition is absolute and encompasses every type of polytheism, from belief in other deities to dependence on entities other than God. Even the desire for worship, which inclines man towards utilitarianism in devotion, constitutes a subtle form of polytheism. Pure monotheism, like a lofty summit, is arduous yet attainable and has been challenging even for the Prophets. The monotheistic human must free himself from every form of attachment, even to himself, in order to achieve complete sincerity.
Worship of God and avoidance of polytheism are two fundamental pillars of verse 36 of Surah An-Nis that guide man towards divine perfection. Worship is like a bridge that connects knowledge to action, and monotheism is like a shield that protects the heart from any deviation. These two principles not only regulate the relationship between man and God but also form the foundation for his ethical and social relations with others.
And be kind to parents and relatives.
Benevolence towards parents and relatives, like steadfast pillars, preserves the edifice of the family. Just as man cannot be indifferent towards his Creator, he cannot shirk his responsibilities towards parents and relatives. Parents, like the roots of a sturdy tree, shape the identity and authenticity of the individual, and relatives, like fruitful branches, provide a network of emotional and social support. The Holy Quran, by emphasising these two groups, invites man to maintain family bonds and strengthen social cohesion.
Migration, like a fierce storm, has shattered kinship ties. In past eras, marriages were conducted with careful scrutiny of family background and preservation of local bonds, but extensive migration has relegated these traditions to the margins. Millions have migrated from Iran for various reasons, becoming distant from their parents, sisters, and brothers. This rupture has not only weakened family relationships but has led to emotional isolation and identity crises. Even telephone calls or virtual messages cannot compensate for the absence of genuine proximity.
In the past, traditions such as keeping marriage contracts with parents or determining housing rights for women indicated familial authority and cohesion. However, social transformations have altered these traditions. Today, family disputes among siblings have increased due to weakened social relations, and even neighbourswho were once like close relativeshave distanced themselves due to unfamiliarity and mutual fear. These changes highlight the necessity of re-evaluating social relationships.
Benevolence towards parents and relatives is like a river that irrigates social life, but migration and modern transformations have turned this river into a stream with scarce water. Maintaining family bonds and re-examining traditions is a necessity that the Holy Quran, by emphasising kinship, invites humanity to uphold.
And [be kind] to orphans and the needy.
Orphans and the poor, like helpless birds in the storm of life, require support and compassion. The Holy Quran, with the general term orphans, includes all orphans, whether close or distant, relatives or strangers, even the children of enemies. The poor, being incapacitated and destitute, are moral priorities in society. Due to their vulnerability, these two groups hold a special position in the ethical system of the Quran and invite humans to assume responsibility towards them.
And to the neighbour who is near, and the neighbour who is a stranger, and the companion by your side.
Neighbours, like sturdy walls, preserve the house of society. The near neighbour and the distant neighbour both occupy roles within the network of social responsibilities. The term distant refers to spatial remoteness, in contrast to near which signifies proximity. The close friend, companion by your side, due to emotional and spatial bonds, also bears responsibilities. These relationships, like delicate threads, weave the social fabric together.
And the wayfarer and those whom your right hands possess.
The wayfarer, those stranded travellers lost on the path of life, are in need of aid. In former times, religious institutions served as secure sanctuaries for this group, but nowadays, technology has transformed modes of assistance. Those whom your right hands possess includes those bound by covenant or oath, such as slaves or sworn brethren. This group exemplifies formal and moral relationships demanding respect and support.
Orphans, the poor, neighbours, close friends, wayfarers, and those bound by covenant form interconnected links in the chain of social responsibilities. The Holy Quran, by emphasising these groups, calls man to sensitivity and commitment towards the needy and close ones, considering these duties as a mirror of moral and religious perfection.
Indeed, Allah does not love the arrogant, boastful.
The arrogant, who view themselves as superior, and the boastful, who pride themselves on wealth or knowledge, are like dark clouds obscuring the light of humility. The arrogant, with cunning and self-importance, and the boastful, with ostentation about possessions or knowledge, distance themselves from God and His creation. These two traits not only prevent pure worship but also cause neglect of parents, relatives, and the needy. Humility, like a golden key, opens the hearts doors to God and creation.
Religious rulings are like garments tailored to social subjects and change accordingly. The claim of eternal fixity of rulings is like a chain binding rationality, and is incorrect. For example, idolatry was forbidden in the past because idols were objects of worship, but today statues have become toys and lack that criterion. Similarly, in the past, hemp was the staple food of the people of Qom, but today it has been replaced by fish. These changes indicate the necessity of flexibility in understanding rulings and adapting them to the conditions of the era.
Some rulings, such as the legal retribution for intentional transmission of disease, are incorrect due to lack of generality and realism. Individual responsibility, like a shield against disease, precedes punishment. Religious knowledge must harmonise with rationality and the conditions of the time to maintain its function. Justice, like a brilliant gem, is the foundation of religiosity, and without it, religion becomes an empty shell.
Arrogance and boasting, like obstacles on the path of perfection, distance man from God and creation. Religious rulings, with changing social subjects, require re-examination to meet the needs of the time. Justice and rationality, like two wings, enable religion to soar on the path of truth and justice.
Verse 36 of Surah An-Nis, like a comprehensive map, outlines the path of divine and human relationships. From sincere worship and avoidance of polytheism to benevolence towards parents, relatives, orphans, the poor, neighbours, friends, wayfarers, and those bound by covenant, this verse guides man towards moral and social perfection. Social transformations such as migration and modernity have weakened family and social bonds, yet human responsibility towards others remains intact. Religious rulings, with changing subjects, require rational revision to preserve their function. Humility, like a precious gem, protects man from arrogance and boasting, drawing him closer to God and creation. This verse, like a mirror, reflects the truth of monotheism and social cohesion and invites man to contemplate his duties.
Under the supervision of Sadegh Khademi
