of Nekounam (may his sanctity remain), Session 1150
Surah Aal Imran, one of the epistemic treasures of the Holy Quran, addresses fundamental topics of theology, prophethood, and the position of humanity within the cosmic order through profound and multilayered verses. This Surah, by relying on the concepts of the mission of the prophets, the collective station of humanity, and the fate of the deniers, invites humans to reflect on the reality of existence and divine guidance. The present text, with a deep perspective on the verses of this Surah, seeks to elucidate its lofty meanings. Employing eloquent language and a coherent structure, this discourse endeavours to present Quranic concepts with scientific precision and articulate expression to an audience interested in Quranic sciences and Islamic theology. In this pursuit, literary allusions and metaphors have been utilised to illuminate the meanings so that the spirit of the verses is conveyed in a tangible and impactful manner.
Human beings, from the perspective of the Holy Quran, are creatures ordinarily trapped in loss, as stated in Surah Al-Asr: Indeed, mankind is in loss (Quran 103:2). However, the prophets, imams, and divine saints, by virtue of actualising the collective station, are liberated from this loss and attain an exalted rank. The collective station is akin to a bridge establishing a firm connection between body and soul, matter and meaning. This station demonstrates the human capacity to unify the material and spiritual dimensions of existence, and it is actualised only in those adorned with divine perfections.
The ordinary human, immersed in the whirlpool of loss, is deprived of this station unless they tread the path of perfection through faith and righteous deeds. The prophets and saints, as torchbearers in darkness, actualise this station through embodying divine ethics and become exemplary guides for humanity. This rank not only rescues them from loss but also endows them with the ability to guide others, as the Holy Quran describes the Prophet Muhammad (peace be upon him): And indeed, you are of a great moral character (Quran 68:4).
One of the key verses of Surah Aal Imran highlights the necessity of the prophet's humanity:
And if We had made him an angel, We would have made him a man, and We would have confused them in what they confuse themselves. (Quran 3:144)
This verse clearly emphasises that the prophet must appear in the form of a rajul. The term rajul in this context does not merely refer to male gender but denotes the perfect human possessing accountability and free will. Angels, despite their sanctity and purity, lack human choice and responsibility, and thus cannot serve as practical models for humanity. The prophet, like a clear mirror, must be human in order to demonstrate the path of guidance through lived human experience.
Had an angel been appointed as prophet, God would have fashioned him into a human to resonate with humanity. This affinity is essential for the mission because humans can only follow a model who has lived under similar conditions. Angels, exempt from legal duties such as prayer and fasting, cannot fulfil this role.
The collective station, like a radiant jewel, is actualised in prophets and saints and rescues them from human loss. The necessity of the prophets being a rajul roots in the need for a human exemplar who, through human experience, demonstrates the path to perfection. These concepts in the verses of Surah Aal Imran illuminate the path of human felicity like a guiding light.
At the time of the Quranic revelation, social and historical conditions barred women from public roles such as prophethood and leadership. This deprivation was not due to innate incapacity but stemmed from social constraints and lack of security and comfort at that era. Even a figure like Lady Fatimah (peace be upon her), despite her spiritual grandeur, did not assume the roles of prophethood or leadership because of these conditions. The term rajul in the relevant verse refers to men within its historical context, as women then did not possess the necessary social status for such roles.
This restriction resembled a cage confining women within social limitations. Nevertheless, the Holy Quran in verses like And their Lord is with them, rewarding them for what they used to do of good (Quran 16:97) affirms spiritual equality between men and women. This spiritual parity indicates the high capacity of women for perfection, although social circumstances prevented the actualisation of this capacity in certain roles.
In the present era, women also face challenges such as insecurity and discrimination, which hinder the full realisation of their collective station. This insecurity, like a heavy shadow, extends over womens lives and precludes them from assuming some social roles. However, future prospects may eliminate these restrictions and elevate women to their rightful status.
The Holy Quran, through rulings such as the veil (And let them draw their veils over their bosoms, Quran 24:31), attends to the preservation of womens security. These rulings not only addressed the social conditions of that time but also provide guidance for ensuring security in contemporary societies.
Across diverse societies, differences in social roles between women and men are evident. Women, due to accepting roles such as secretarial work or domestic duties, sometimes enjoy more occupational opportunities. Conversely, men encounter limitations in some jobs. These differences, like branches of a tree growing in varied soils, result from social and economic circumstances.
These distinctions align with the Quranic concept of social justice (And do not wish for that by which Allah has made some of you excel others, Quran 4:32). Each individual, ir capacity and position, can progress on the path to perfection, but social conditions sometimes render this path more difficult for some.
Social and historical contexts serve as a foundation for understanding the Qur
