the Lectures of Nokounam Session 1188
Verse 60 of Surah Al-Imrn, like a pure mirror, depicts a manifestation of the boundless Divine power and the ontological journey of man within the cycle of life and death. This verse, with profound and meaningful expression, speaks of the direct role of God in the taking of souls, His limitless knowledge of the deeds of servants, and mans journey from sleep to resurrection. The present treatise, relying upon the lectures of a sagacious scholar, examines this verse through a theocentric and critical lens and, by linking Quranic concepts, lived experiences, and deep philosophical reflections, elucidates the position of man within the cosmic order. The aim of this composition is to provide a comprehensive and coherent exegesis that reflects both the spirit of the Noble Qurn and invites the reader, in eloquent and dignified language, to contemplate the lofty Divine meanings.
And He it is Who takes your souls by night, and He knows what you have committed by day; then He raises you up therein that an appointed term may be fulfilled; thereafter unto Him is your return; then He will inform you of what you used to do.
The noble verse explicitly affirms Gods direct agency in the taking of souls with the phrase "وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ" (And He it is Who takes your souls by night). This declaration, like a blazing flame, affirms tawhid in action against any form of mediation. God Himself, independent of any intermediary, takes souls at night, as it is stated in another verse:
اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا
God takes the souls at the time of their death.
This agency, like a mighty torrent, shatters any conception of delegating the affairs of existence to created beings.
In this interpretation, Azrael is introduced as a created being akin to other creatures, including the Prophets, and any central role attributed to him in the taking of souls is negated. This viewpoint, like a breeze that clears the dust from the mirror of truth, emphasises that God delegates no part of the cosmic order to another. This meaning aligns with another Qurnic verse:
قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا
Say: Nothing will befall us except that which Allah has decreed for us.
This emphasis stands like a firm pillar, establishing tawhid of actions against any trace of shirk.
The tawfi (taking) at night refers to the souls separation during sleep, not to permanent death. This meaning, like a bridge between the two shores of life and death, introduces sleep as a kind of temporary taking in which the soul separates from the body but returns to life. This concept is corroborated by another verse:
وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا
And the one who did not die in her sleep.
Sleep, as a shadow of death, invites man to a temporary experience of separation between soul and body.
The mention of night before day in the verse indicates a Divine order wherein life begins with the night, as if night is the bedrock of the creation of life and day is the scene of effort and acquisition. This order, like a harmonious dance between darkness and light, portrays the cycle of life. The Noble Qurn describes this order elsewhere:
وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ
And We made the night and the day two signs.
This cycle, like a Divine clock, indicates the uninterrupted order of existence.
The verse continues with ثُمَّ يَبْعَثُكُمْ فِيهِ (then He raises you up therein), referring to resurrection during the day so that the appointed term may be completed. This raising is like a breeze stirring the ashes to flight, inviting man to continue life until his destined fate is fulfilled. This meaning corresponds with another verse:
وَلِكُلِّ أُمَّةٍ أَجَلٌ
And for every nation there is an appointed term.
This term, like an unwritten book, awaits the recording of every mans destiny.
The verse, through وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ (and He knows what you have committed by day), asserts Gods awareness of the daily deeds of man. The word جَرَحْتُمْ connotes acquiring good or evil, which God, like a vigilant guardian, observes and knows fully. This knowledge is corroborated by another verse:
وَمَا تَكُونُ فِي شَأْنٍ وَمَا تَتْلُو مِنْهُ
And you are not engaged in any matter, nor do you recite anything of it...
This awareness, like a light that pierces darkness, leaves no action hidden from Divine sight.
The verse further states ثُمَّ إِلَيْهِ مَرْجِعُكُمْ (thereafter unto Him is your return) and ثُمَّ يُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ (then He will inform you of what you used to do), denoting the ultimate return of man to God and His informing him of his deeds on the Day of Resurrection. This return is like a journey back to the origin of existence, bringing man to the presence of Divine justice. This meaning aligns with another verse:
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Indeed, to Allah we belong and indeed to Him we will return.
This return, as an inevitable destination, manifests Divine justice and wisdom.
Man, due to the limitations of his perception, sees death and life as distinct, whereas for God all affairs are one. This limitation acts as a veil upon mans eyes, preventing him from grasping the truth. The Qurn states this limitation as follows:
وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا
And you have not been given of knowledge except a little.
Man, like a bird in a cage, perceives only a corner of the truth.
Existence, like a flowing river, is continuously progressing towards God. Nothing remains fixed in its place, and this journey is described in the Qurn as one of the Divine signs:
كُلُّ مَنْ عَلَيْهَا فَانٍ
Everyone upon it [the earth] will perish.
Human beings are neither gross perceivers who comprehend the generalities, nor are they microscopic observers who perceive the minutiae; rather, they are moderate perceivers who remain oblivious to the transformations of the cosmos. This critique is affirmed by a verse from the Holy Quran:
And Allah knows, while you do not know.
This limitation acts as a veil over the mirror of the heart, preventing mankind from apprehending the truth.
Key Point: Human perception, like a bird confined within a cage, is restricted to a moderate vision and incapable of comprehending the continuous journey of existence and the Divine Unity.
The present exegesis, adopting a critical perspective, addresses the inability of some individuals to grasp elementary matters of religious science. For instance, ignorance regarding the number of chapters in the book Sarf-e Mir signifies a deficiency in superficial knowledge. This critique serves as an alarm bell, emphasising the necessity of Ilm al-Lubb (inner knowledge). The Holy Quran expresses this meaning thus:
And none will remember except those of understanding.
True knowledge, like a gem within the heart, springs forth from piety and inner cognition.
True knowledge is that which resides within the heart, akin to Divine knowledge, which is independent of any external instrument. Superficial knowledge, like a lifeless shell, bears no value unless accompanied by inner cognition. This concept aligns with a verse from the Holy Quran:
And fear Allah; and Allah teaches you.
This knowledge, like a light within the heart, illuminates the path to truth.
The narrator recounts an experience in which a wise scholar in Qom entrusted him with precious manuscripts, and this experience engendered a profound friendship. This narration, like a flower in the garden of knowledge, speaks to the value of companionship with the learned. The Holy Quran corroborates this meaning:
And ask the people of remembrance.
This experience, like a bridge between knowledge and cognition, demonstrates the worth of study and friendship with scholars.
Key Point: Inner knowledge (Ilm al-Lubb), like a gem in the heart, originates from piety and inner cognition, and the experience of companionship with the learned paves the way for this cognition.
The present exegesis, through a critical lens, denies loyalty except among the friends of God. Humans and even animals, such as dogs and monkeys, are dependent on material interests and lack true loyalty. This critique, like a mirror before the truth, reveals hypocrisy. The Holy Quran expresses this meaning thus:
And among the people are those who worship Allah on the edge (of the matter).
This hypocrisy, like a dark shadow, obscures the truth from the eyes.
Only the friends of God, like stars in the night, are sincere and unfeigned, and their affection is free from material interests. This sincerity, like a pure gem, shines within the hearts of the pious. The Holy Quran confirms this meaning:
Those who believed and were conscious of Allah.
This sincerity, like a Divine light, illuminates the path of guidance.
Key Point: Loyalty and sincerity, like a pure gem, are found solely among the friends of God who are liberated from the bonds of material interests.
The narrator believes that his words originate from Divine inspiration and, without reliance on books, flow sufficiently within his mind. This inspiration, like a clear spring, emanates from Divine truth. The Holy Quran states:
And We inspired the mother of Moses.
This inspiration, like a light within the heart, illuminates the path to truth.
Finding God, like discovering a priceless gem, encompasses everything. Estrangement from God leads humans to misguidance and dependence upon others besides Him. This counsel aligns with a verse from the Holy Quran:
So whoever Allah wants to guideHe expands his breast to Islam.
This finding, like a journey toward light, rescues humans from the darkness of error.
Key Point: Finding God, like the key to the treasure of existence, saves humanity from misguidance and encompasses all truth.
The exegesis of verse 60 from Surah Al-Imran, like a clear mirror, portrays the direct role of Allah in the taking of souls, His knowledge of deeds, and the existential journey of humanity from sleep until resurrection. This verse, through profound expression, places Divine unity of actions in opposition to any form of intermediation, and speaks of the Divine order in the cycle of night and day. The critique of human perception, the necessity of inner knowledge, and the sincerity of the friends of God are among the other focal points of this exegesis, inviting humanity toward finding God and inner cognition. This writing, by connecting the Quranic verses, lived experiences, and profound reflections, calls the reader to contemplate the truth of monotheism and human responsibility.
Under the supervision of Sadegh Khademi
