of Nokounam Session 962
Surah An-Nisa, like a radiant lamp in the sky of guidance, portrays a comprehensive system of ethical and social injunctions and values, designed as a blueprint for a faithful life within human society. This Surah, relying on the principles of servitude, justice, and benevolence, serves as a guide to constructing a cohesive society where familial, social, and ethical relations are organised under the light of monotheism. The axis of this writing is a profound examination of verse 36 of Surah An-Nisa and its connection to verse 83 of Surah Al-Imran, which, with a deep view into ethical, social, and mystical concepts, elucidates the position of humans vis--vis God and His creation. This study, grounded in Quranic analyses and mystical reflections, endeavours to clarify the linkage between human conduct and its eschatological consequences.
Surah An-Nisa, akin to a comprehensive book, assembles a collection of affirmative and prohibitive injunctions alongside one another to outline a firm framework for human society. This Surah, emphasising familial relations, inheritance laws, prohibitions of marriage, and matrimonial bonds, lays the foundations of an ideal society. From a sociological perspective, this Surah offers a legal and ethical system that regulates interpersonal relations within the family and society. Some injunctions in this Surah, such as Men are the protectors and maintainers, due to their dependency on the historical and social conditions of the time of revelation, have lost their function with the transformations of the era. However, ethical commandments such as benevolence to parents and relatives, due to their universal and human nature, remain steadfast and enduring.
Surah An-Nisa is recognised as a family-centred Surah because of its focus on familial injunctions including prohibitions of marriage, inheritance, and relations between spouses. This focus, from a jurisprudential perspective, demonstrates the significance of the family institution as the core of the Islamic society. Nevertheless, the Surah extends beyond family issues and addresses general social injunctions, some of which, like benevolence towards orphans and the poor, possess universal and immutable values. These injunctions, like sturdy pillars, preserve the society from ethical and social collapse.
Surah An-Nisa, by presenting a comprehensive system of injunctions and values, resembles a garden whose branches encompass familial and social relations. This Surah, distinguishing between historical and immutable injunctions, illustrates the flexibility of religion in confronting social transformations and underscores the importance of family and ethical values as the foundation of society.
Worship Allah and associate nothing with Him, and be good to parents and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side, the traveller, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful. (Surah An-Nisa 4:36)
Verse 36 of Surah An-Nisa acts like a clear mirror reflecting the fundamental principles of servitude and social relations. This verse, by emphasising sincere worship of God and avoidance of polytheism, introduces the foundation of monotheism as the root of all ethical values. Then, by mentioning benevolence to parents, relatives, orphans, the needy, near and distant neighbours, companions, wayfarers, and what your right hands possess, it delineates a network of social responsibilities. These groups, like the links of a chain, connect the society, and benevolence towards them is a sign of moral perfection and piety.
The verse precisely and delicately enumerates social groups, each bearing a special status within the Islamic ethical system. Parents and relatives as the pillars of family form the primary supportive network of society from a social viewpoint. Orphans and the needy, as vulnerable groups, require attention and support. Near neighbour and distant neighbour stress the significance of neighbourhood relations, whether the proximity is geographical or temporary in the case of travel companionship. Companion at your side, whether neighbour or not, plays a key role in social support due to emotional bonds. Wayfarer and those whom your right hands possess extend the scope of social responsibility to travellers and subordinates.
The Holy Quran, with unparalleled precision in word usage, clarifies the difference between Junub and Janb. Jar al-Janb refers to a distant neighbour, who is geographically farther, whereas Sahib al-Janb denotes a close friend, neighbour or not. This lexical distinction reflects Quranic meticulousness in describing social relations and highlights differing responsibilities stemming from spatial and emotional proximity.
The verse concludes by censuring the attributes Mukhtl and Fakhr, which hinder the actualisation of divine and social values. Mukhtl, derived from the root khatala, refers to narcissism, arrogance, and pride. This attribute acts as a barrier against humility, ensnaring a person in delusions of superiority. Fakhr signifies arrogance and boastfulness, especially in those who consider themselves superior by wealth or status. Psychologically, Mukhtl is a person trapped in self-grandiosity, while Fakhr is one who demeans others by ostentatious pride in possessions or rank. From a religious standpoint, these traits obstruct connection with God and creation, and God does not love such individuals.
Verse 36 of Surah An-Nisa, like a luminous torch, clarifies the path of servitude and
