the lectures of Nokounam, may his sacred spirit be sanctified (Session 986)
This writing constitutes a profound exploration of verses 78 to 80 of Surah Al-Imran, which, through a deep perspective on the existential concepts of death, the relation of good and evil to Divine and human will, and the position of prophethood within the cosmic order, elucidates Quranic truths. These verses, akin to a clear mirror, invite humankind to reflect on the reality of existence, will, and responsibility, and, employing a style both sublime and lucid, open the path toward understanding monotheism and the guiding role of the Prophet. This work, utilising the lectures of religious scholars, is structured so as to simultaneously respond to philosophical and theological questions and offer guidance for a faithful way of life.
In verse 78 of Surah Al-Imran, the Holy Quran introduces death not as a state of negation but as an existential reality that seizes man regardless of place or circumstance. This verse portrays death as a skilled hunter from whose grasp no one can escape.
Wherever you may be, death will overtake you, even if you should be within towers of lofty construction.
This expression depicts death as an active and operative force embedded in the Divine creative system. Death is not the mere absence of life but a presence that, by Divine will, overtakes a person whether they reside in fortified shelters or exposed plains. This viewpoint calls man to accept Divine wisdom and prepare for the encounter with death.
To elucidate this concept, examples such as a stone falling upon a persons head, a snake delivering a bite, or a knife piercing the body can be cited. These instances demonstrate death as a tangible and existential reality manifesting in various forms. This diversity underscores the fact that death, regardless of its instruments and external appearance, forms an integral part of the cosmic order actualised by Divine will.
Key point: In the Holy Quran, death is not absence or annihilation but an existential reality that overtakes man by Divine will. This perspective invites reflection on Divine wisdom and readiness for death.
The concepts of fana and fout, contrary to common misconception, are existential matters. Fout, like the loss of an opportunity such as a missed prayer, does not signify nonexistence but rather the transfer of vital energy from one path to another. For example, when a person diverts their focus away from waking for prayer to other affairs, this existential transfer results in the prayer being missed. This view assigns meaning to every phenomenon within the cosmic system and calls on humans to utilise opportunities for spiritual growth.
Verse 78, by referring to "towers of lofty construction," emphasises the impotence of material means against Divine will. These lofty towers symbolise power, wealth, and technology upon which man presumes he can rely to shield himself from death. However, the Holy Quran nullifies this presumption, stating that no refuge can save man from death. This truth, especially relevant in the present era when humans place confidence in technology and material progress, reminds that reliance upon God alone is the true sanctuary.
Key point: Although lofty towers symbolise material power, they are powerless before Divine will. This truth invites man to place trust in God and refrain from attachment to material instruments.
Verse 78 criticises the hypocritical behaviour of those who attribute good to God and evil to the Prophet:
And if good befalls them, they say, This is from Allah; and if evil befalls them, they say, This is from you. Say: All is from Allah.
This conduct signals hypocrisy and a lack of understanding of the unity of Divine actions. By emphasising All is from Allah, the Quran declares that every good and evil has a place within the Divine creative system. Good is a blessing emanating from boundless Divine grace, and evil, although seemingly stemming from human action, ultimately falls within Divine will.
To comprehend this concept, the distinction between creation (Divine overarching will) and free will (individual human action) is essential. At the level of creation, everything is from God, as the verse states: All is from Allah. However, at the discretionary level, evil results from human misuse of free will. For instance, a knife placed at a persons neck, ontologically, is from Divine will, since God has established the cosmic order; yet at the voluntary level, this act is the outcome of a humans wrongful choice. This analogy reflects the simultaneity of Divine will and human action within a single phenomenon.
Key point: Good and evil at the ontological level are from God, but evil at the volitional level results from human misuse of free will. This distinction maintains balance between Divine unity of action and human responsibility.
Verse 79 clarifies this distinction further:
Whatever good befalls you is from Allah; and whatever evil befalls you is from yourself.
This verse attributes good to Divine grace and evil to the human self. Evil is like a shadow arising from a persons wrongful choice. Through free will, man selects a path that sometimes leads to transgression; nevertheless, this transgression occurs within the ontological Divine framework. This view summons humans to accountability for their deeds and to avoid blaming others.
Attributing evil to the Prophet, as noted in verse 78, signifies ignorance of Divine unity and the role of prophethood. The Prophet is merely a messenger conveying revelation and possesses no independent agency. This critique serves as a reminder to eschew subtle polytheism and the erroneous assignment of good and evil to anyone other than God.
Verse 79 explicitly defines the role of the Prophet thus:
And We have sent you as a messenger to mankind, and Allah is sufficient as a witness.
The Prophet functions as a courier who delivers Divine messages to humanity. He is neither a ruler nor a guardian but has the sole responsibility of conveying and guiding. The sufficiency of God as a witness indicates His independence from any intermediary and invites humans to sincerity in action and trust in Divine supervision.
Verse 80 equates obedience to the Prophet with obedience to God:
Whoever obeys the Messenger has indeed obeyed Allah; but whoever turns away We have not sent you over them as a guardian.
This obedience is not due to the Prophets independence but because of Divine command to follow him. The Prophet is like a mirror reflecting the light of revelation, and obedience to him equates to adherence to Divine will.
Key point: Obedience to the Prophet, by Divine command, equals obedience to God. This principle affirms the Prophets role as a conduit of revelation and prevents subtle polytheism.
The Prophet is solely a bringer of glad tidings and a warner, not a social manager or ruler. He is akin to an engineer who designs the blueprint, but the buildings construction is the responsibility of people. This role distinguishes religion as guidance from politics as governance. Mixing these two is like blending water and oil, detrimental to both and leading to misfortune.
The Holy Quran forbids the Prophet from assuming a guardianship role and reproaches undue interference in others affairs. This principle illuminates the freedom of choice and human responsibility. Unwarranted intervention is sometimes more harmful than disbelief because it deprives humans of their autonomy and accountability.
The phrase Allah is sufficient as a witness exemplifies the literary beauty of the Holy Quran. The letter b in this expression functions as an intensifier, emphasising the greatness of God. In recitation, the word Allah is pronounced with tafkhm (emphatic articulation) to avoid lightening it. Such precision, like polishing a diamond, reveals the beauty and semantic depth of the Quran.
Key point: Accuracy in recitation and literary features such as tafkhm and tarqq reveal the Qurans profound meanings and highlight the necessity of Quranic sciences.
Verse 78 criticises the people who fail to grasp Quranic realities, emphasising the need for deep comprehension:
What is the matter with these people that they can scarcely understand any speech?
Tafaqquh (deep understanding) transcends superficial knowledge. This critique invites reflection upon Quranic teachings and their application in life. Lack of tafaqquh is like dust settling on the hearts mirror, hindering the reflection of truths light.
Verses 78 to 80 of Surah Al-Imran, like a pure spring, direct humanity toward understanding the reality of existence, death, good and evil, and the role of prophethood in guidance. Death is an existential reality that summons preparation for the Hereafter. Good and evil ontologically stem from God, but evil volitionally arises from human wrongful choice. The Prophet is solely a messenger, bearer of glad tidings and warning, without independent agency. These verses invite humility, trust in God, and sincerity, while cautioning against subtle polytheism and conflating religion with worldly matters. In the contemporary world, these lessons imply acceptance of personal responsibility, avoidance of exploiting religion, and deep reflection on Quranic knowledge for a faithful life.
Supervised by Sadegh Khademi
