The Holy Quran, like a guiding lamp, illuminates the path to human felicity and, through its verses, delineates the means of attaining human perfection in a clear and profound language. Verse 125 of Surah l Imrn stands as one of these enlightening verses, which, in an exalted expression, introduces the attributes of the superior religion through absolute submission to the Divine Presence, benevolence to creation, and adherence to the faith of the upright Abraham (peace be upon him). This treatise, with a deep contemplation of this noble verse, endeavours to present its lofty concepts in a dignified style and coherent format to the readers. Along this path, employing literary metaphors and allusions, it strives to reflect the profound Quranic meanings in the pure and pleasant Persian lexicon in such a manner as to affect both the heart and the intellect.
وَمَنْ أَحْسَنُ دِينًا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۗ وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا
And who is better in religion than one who submits his face to God whilst being a doer of good and follows the religion of Abraham, the upright? And God took Abraham as an intimate friend.
This noble verse, like a brilliant gem in the Divine Word, outlines three fundamental pillars of the superior religion: complete submission to the Truth, benevolence to creation, and adherence to the monotheistic faith of Abraham (peace be upon him). Each of these pillars, like a steadfast column, erects the edifice of the complete religion and guides humanity towards perfection.
The phrase أَسْلَمَ وَجْهَهُ لِلَّهِ signifies the surrender of the entire being to God and the orientation of all existence towards Him. This submission, like a boundless sea, liberates the person from material and carnal attachments and elevates them, in the face of hardships and adversities, to a realm where they seek nothing but God. Such an individuals sole aim is Divine satisfaction, and nothing else holds value in their sight. This submission frees the heart from the bonds of selfish desires and grants a sublime tranquillity wherein death and life, poverty and wealth, appear indistinguishable.
This concept harmonises with another noble Quranic verse:
بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ
Indeed, whoever submits his face to God while being a doer of good, for him is his reward with his Lord.
This verse guarantees the reward of submission before God and underscores the importance of sincerity towards the Truth.
The expression وَهُوَ مُحْسِنٌ refers to goodness, generosity, kindness, and service to creation. Being a benefactor is like a mirror that reflects ones inner submission in their outward behaviour. Benevolence transcends the mere fulfilment of religious duties and denotes noble and generous conduct towards the creatures of God. A benefactor is one whose heart is free of hatred and rancour and who serves others with love and forgiveness. This attribute brings one closer to Divine qualities such as generosity and love and distances them from selfishness and narrow-mindedness.
The Holy Quran emphasises this characteristic in another verse:
وَأَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ
And do good; indeed, God loves the doers of good.
This verse places benevolence within Divine affection and presents it as a sign of nearness to God.
Verse 125 of Surah l Imrn, in an exalted style, delineates the features of the superior religion in submission, benevolence, and obedience to the upright Abraham. Submission inclines the heart towards God, benevolence perfects a persons conduct with creation, and obedience to Abraham opens the way of monotheism and singular devotion. These three pillars, like the three branches of a mighty tree, guide humanity towards perfection and felicity.
Benevolence, like a clear stream, flows continuously in every moment of life and is not confined to material affairs. Helping others, brightening hearts, reciting prayers or Al-Ftiah for others, and even verbal expressions of love all constitute forms of benevolence. Even if someone lacks wealth to give, their pure intention and heartfelt love are valuable before God. These acts cleanse the heart from rancour and impurity and elevate it to a realm where love for creation is a manifestation of love for the Creator.
The Holy Quran expresses this reality thus:
فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِنْكُمْ
Then their Lord responded to them, Indeed, I do not let the work of any worker among you go to waste.
This verse emphasises that no good deed is wasted before God, even if limited to pure intention and heartfelt love.
Benevolence towards creation is like a bridge that connects a person to God. A benefactor loves all creatures, from humans to animals and even inanimate objects. They cleanse their heart of hatred, anger, and resentment and, with a monotheistic outlook, view all in the light of Divine love. This perspective reveals the unity of creation and the Creator and regards love for creation as a sign of love for God.
The Holy Quran confirms this principle in another verse:
إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ
Indeed, God commands justice and benevolence.
The misuse of religion to justify oppression is like a poison that contaminates the truth of religion. Some invoke religion to legitimise acts such as captivity, sale of human beings, or oppression. These deviations not only stray from the reality of religion but also render it impure and defiled in the eyes of others. Such acts result from a lack of benevolence and submission and lead society into error. Religious knowledge, if diverted from the path of benevolence and love, culminates not in guidance but in corruption.
The Holy Quran forbids this deviation:
وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا
And do not sell My signs for a small price.
Benevolence, like a fragrant flower in the garden of religion, cleanses the human heart from rancour and hatred and guides it towards Divine love. This attribute manifests not only in material deeds but also in pure intentions and heartfelt love. The critique of deviations in religious knowledge underscores the necessity of returning to benevolence and love so that religion may be purified from the pollution of misuse.
The phrase وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا refers to following the monotheistic and pure faith of Abraham (peace be upon him). Abraham stands as a lofty summit among the prophets, the exemplar of submission and benevolence. His being upright (Hanf) signifies distancing from polytheism and deviation and adhering to pure monotheism. Obedience to him directs one towards sincerity and righteous conduct.
The Holy Quran emphasises this reality in another verse:
فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا
So follow the religion of Abraham, the upright.
This status is the result of his complete submission and ceaseless benevolence. Abraham, like a star in the celestial sphere of prophethood, illuminates the path for all believers and invites humanity to follow him.
This position is also affirmed in another verse of the Holy Quran:
وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِنْهُمْ
"And those who believe in God and His messengers and make no distinction between any of them."
Following the upright nation of Abraham is akin to a clear path towards monotheism and sincerity. Abraham (peace be upon him), by virtue of his status as Khalilullah, represents an unparalleled model for believers, demonstrating the path to felicity through submission and benevolence. This adherence distances humanity from polytheism and deviation, guiding it towards divine perfection.
Religion, in its very essence, is like a garden replete with flowers of love and affection. A faithful individual must live day and night with love for Gods creation, encompassing humans, animals, and even inanimate objects. This love purifies the heart from malice, hatred, and duplicity, elevating the person to a divine exhilaration. The religion of love transcends mere external rituals; it is a lifestyle where love and benevolence flow towards all creatures.
The Holy Quran expresses this truth thus:
إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ
"Indeed, the most honoured of you in the sight of God is the most pious of you."
This verse regards piety and love as criteria of human dignity, emphasising the importance of love within religion.
Coquettishness towards God, as a lofty pinnacle in mystical spiritual progression, invites a person to express love for all creations. This act ranges from respecting the poor and caressing animals to even loving inanimate objects all done with the intention of nearness to God. By showing coquettishness towards the creation, a person is in reality manifesting coquettishness towards the Creator, purifying their heart from the filth of hatred and malice.
This concept corresponds with another verse in the Holy Quran:
فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ
"In houses (mosques) which God has permitted to be raised and in which His name is remembered."
Coquettishness towards God is manifested in deeds such as love for ones spouse, respect for the poor, caressing animals, and even reverence for inanimate objects. A person may express love for a pen or a wall, with the intention of nearness to God, thereby manifesting this coquettishness. Such acts cleanse the heart from malice and hatred, elevating the individual to a realm where everything is perceived through the light of divine love.
The Holy Quran confirms this principle:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا
"So turn your face towards the religion, inclining to truth."
Social deviations are like weeds in the garden of religion, depriving the heart of society of love and vitality. The production of destructive content, domestic violence, and the misuse of religious knowledge all stem from a departure from benevolence and love. These deviations lead not to guidance, but rather to corruption and misguidance, rendering the truth of religion impure in the eyes of others.
The Holy Quran forbids these deviations:
وَإِذَا تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا
"And when he turns away, he strives throughout the land to cause corruption."
Some erroneously regard love as a denial incompatible with the truth of religion. However, if love is directed along the path of monotheism and benevolence, it constitutes the essence of religion. Divine love distances man from violence and stagnation, guiding him towards vitality and affection. This negative view results from deviation from the truth of religion and must be rectified by redefining love within a monotheistic framework.
The Holy Quran confirms this reality:
وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ
"And those who believe are stronger in love for God."
Respect for Gods creationfrom humans to animalsis a sign of benevolence and submission. Even within non-Muslim societies, respect for animals is a manifestation of benevolence, a fact often overlooked by some believers. Such respect distances humanity from savagery and guides it towards love and dignity.
The Holy Quran emphasises this dignity:
وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ
"And indeed We have honoured the children of Adam."
The religion of love, like a pure stream, cleanses the human heart from malice and hatred, guiding it towards divine love and vitality. Coquettishness towards God is a mystical rank whereby the person, through love for creation, draws near to God. The critique of social deviations and negative attitudes towards love underscores the necessity of returning to the truth of religion, wherein benevolence and love constitute the essence of the faithful life.
The next noble verse emphasises Gods ownership and comprehensive knowledge of the heavens and the earth:
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُحِيطًا
"To God belongs whatever is in the heavens and whatever is on the earth. And ever is God, of all things, encompassing."
This verse situates submission and benevolence within the framework of monotheism and divine knowledge. By comprehending this encompassment, humanity is encouraged to love Gods creation and organise their life in light of this reality.
This concept aligns with another verse from the Holy Quran:
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ
"Godthere is no deity except Him, the Ever-Living, the Sustainer of existence."
The life of a believer is like an enchanting poem composed with love and affection for Gods creation. One must organise ones life with respect towards all creaturesfrom the Holy Quran itself to animals and inanimate objects. This respect cleanses the heart from the impurity of malice and hatred, elevating the individual to divine vitality. Even a loving glance at an ant in the desert or a gentle touch upon a wall with the intention of God may be a sign of this love.
Divine encompassment over existence leads humanity towards a life of love and affection for creation. This life, characterised by respect for all beingsfrom humans to animals and inanimate objectscleanses the heart from malice and hatred, raising man to divine vitality and perfection.
Verse 125 of Surah Al-Imran, like a brilliant light, illuminates the path of human felicity. Submission to God, benevolence towards creation, and adherence to Abraham the Upright constitute the three pillars of the superior religion that guides humanity towards perfection and nearness to God. Benevolence, like a clear stream, cleanses the heart from malice and hatred, while coquettishness towards God elevates man to a mystical rank wherein love for creation signifies love for the Creator. The critique of deviations in religious knowledge and negative perspectives on love emphasises the necessity of returning to the truth of religion, in which love and affection form the essence of the faithful life. This interpretation, presented in a refined language and a coherent framework, invites readers to contemplate these sublime concepts and act upon them so as to attain eternal felicity under the light of the Divine Word.
Supervised by Sadegh Khademi
