the Lectures of Nekounam, (Session 1166)
The Divine Word in the Holy Quran, akin to a radiant lamp, illuminates humanitys path towards recognising the truth of existence and the ultimate purpose of creation. Verse 32 of Surah al-Anm, with profound and contemplative expression, addresses the nature of worldly life and the station of the Hereafter, inviting humankind to exercise wisdom and reconsider the goals of life. This treatise, relying on erudite lectures and deep analyses, explicates this verse and its associated concepts, offering a fresh perspective on humanitys final destination, transcending materialistic notions of paradise. With a structured format and eloquent language, it endeavours to guide the reader on a spiritual and rational journey towards comprehending the essence of creation.
And the life of this world is nothing but play and amusement. And indeed, the home of the Hereafter is best for those who fear Allah. Will you not then use reason?
This verse likens worldly life to play (lab) and amusement (lahw), a simile that, like a mirror, depicts the impermanence and transience of the world. Lab, meaning play, refers to activities lacking depth and lofty purpose; and lahw, meaning amusement, alludes to matters that divert one from the path of truth. This description is not a denial of the value of worldly life but rather an invitation to reflect on its nature and to prioritise eternal values.
The phrase Will you not then use reason?
at the conclusion of the verse acts as a clarion call, urging humankind to exercise intellect. This invitation goes beyond simplistic acceptance of the worldly and the hereafter and points towards contemplation on the ultimate purpose of creation. Reason here is not merely a tool for discerning the difference between this world and the Hereafter, but the key to unlocking the doors of truth and recognising humanitys sublime destiny.
The verse, emphasising And indeed, the home of the Hereafter is best for those who fear Allah,
considers the Hereafter superior for the pious. The goodness mentioned here refers not only to spiritual superiority but also to the comprehensiveness and permanence of the reward of the Hereafter. The pious are those who, by observing Divine limits and abstaining from sin, tread the path of felicity. Piety acts as a shield protecting a person from pitfalls and guiding them towards eternal good.
The pious in this verse are not necessarily scholars or mystics but individuals who cautiously and prudently avoid committing sin. This definition emphasises simplicity and sincerity in action and introduces piety as an attainable virtue for all. The pious, by consciously choosing Divine values, transcend the deceptions of the world and attain the goodness of the Hereafter.
The common perception of Paradise is often confined to material pleasures such as heavenly maidens, palaces, and flowing rivers. Although this view finds its roots in Quranic verses, a deeper perspective reduces Paradise to a place for simple-minded individuals and needy souls. In this conception, Paradise is akin to a colourful bazaar designed to attract the masses but cannot be humanitys eternal destination.
Can a Paradise adjacent to Hell be eternally satisfying? This question invites reflection on the purpose of creation. Material Paradise, with all its attractions, is like a gilded cage that confines the restless human spirit. The purpose of creation is beyond settling in such a Paradise; it is reaching exalted realms and Divine proximity.
Human beings, like travellers from eternity to eternity, are on an endless path towards perfection. Paradise, though a valuable destination, cannot be the terminus of this journey. This view calls humanity to seek the supreme truth beyond material concepts of Paradise and Hell. Just as a bird seeks the boundless sky, so too does the human soul search for a destination that grants eternal peace.
The story of the tortoise and the hare, as a clear parable, emphasises the importance of steady and purposeful progress on the path to perfection. The hare, hastening and heedless, fails to reach the goal, whereas the tortoise, with slow but firm steps, attains it. This allegory invites humanity to perseverance on the spiritual path and avoidance of negligence.
Humanity, in a distant future, will attain a level of rationality and faith whereby current concepts, including the names of prophets, might be forgotten. Future humans, like stars in the sky of knowledge, will require new guidance rooted in deeper understanding of truth. This transformation represents the gradual evolution of the human species from an elementary state towards perfect humanity.
Current prophets, though guides in their own era, may be insufficient for future humans with different rationalities and requirements. Future prophets must be like torchbearers in darkness, endowed with superior qualities and adapted to new circumstances to guide humanity.
Some statements in the lectures highlight the limitations of prophets, such as the imperfection of certain texts or historical conflicts, emphasising the inadequacy of these models for Divine ideals. This critique suggests the necessity of rethinking the role of prophethood within humanitys evolutionary context, without denying the value of prophetic guidance.
In a future where social security prevails, women can assume exalted spiritual roles such as prophethood. This view, contrary to current limitations, envisages gender equality in the spiritual realm. Women, as half of humanitys sky, will play pivotal roles in guidance in a transcendent future.
The contemporary world suffers from patriarchy and gender inequality that impede women from assuming significant positions. This situation acts like a chain restraining humanity, slowing spiritual and social progress. Moving towards gender justice is imperative for an exalted future.
Certain behaviours in religious sciences, such as cursing, instead of promoting ethics and knowledge, lead to discord and estrangement from truth. Cursing, like a poisoned arrow rather than an outright insult, wounds hearts and is distant from scholarly dignity. Religious science must be accompanied by ethics and respect.
O tranquil soul! Return to your Lord, well-pleased and pleasing [to Him]. So enter among My servants, and enter My Paradise.
This verse calls the tranquil soul to return to God, a return transcending material Paradise. Well-pleased refers to initial satisfaction, and pleasing to complete contentment. Divine Paradise is not merely gardens with flowing rivers but a destination where man attains closeness to the Lord.
The conception of Paradise as a bazaar filled with material pleasures is akin to a marketplace designed for popular attraction. The tranquil soul, however, seeks a Paradise where Gods presence prevails, not merely transient delights. This perspective invites reflection on the true meaning of felicity.
Ethics is like a bridge guiding humans towards perfection. Abstaining from quarrels, ill-temper, and unkindness, alongside inclining towards respect, repentance, and purity of heart, brings one closer to complete humanity. This counsel, like a refreshing breeze, directs hearts towards unity and love.
The interpretation of verse 32 of Surah al-Anm and verses 2730 of Surah al-Fajr opens a window towards deep understanding of the reality of worldly life and humanitys ultimate destination. The world, with all its attractions, is like play and amusement, incapable of being the final goal. The Hereafter is good for the pious, yet even material Paradise cannot satisfy the restless soul. Humanity, in its journey from eternity to eternity, moves towards Divine proximity and infinite perfection. The future evolution of humanity highlights the need for new guidance and gender equality. Ethics plays a central role as the path to this perfection. This interpretation, through an invitation to profound reasoning, urges humanity to reconsider its goals and progress towards eternal truth.
Under the supervision of Sadegh Khademi
