the Lectures of Nokounam, (Session 1273)
Surah Al-Arf, one of the Meccan chapters of the Holy Qurn, presents a profound narrative of the experiences of Adam, Eve, and Iblis, wherein disobedience, repentance, and the descent to earth are depicted as pivotal moments in the history of human creation. This treatise, relying upon the expositions from session 1273, examines these events and contemplates the latent meanings within the verses of this Surah. Its objective is to convey Qurnic concepts through a profound perspective and lucid language, situated within a framework of spiritual and social analyses, thereby inviting the reader to reflect upon Divine wisdom and humanitys position within the cosmic order. This work, employing literary metaphors and semantic interconnections, endeavours to present the spirit of the verses in a coherent and research-appropriate format.
One of the central themes in Surah Al-Arf is the repentance of Adam and Eve following their disobedience to the Divine command. Having been deceived by Iblis, they turned to the Divine presence with hearts filled with remorse and confessed their error. This confession not only signifies human simplicity and sincerity but also manifests humanitys capacity to return to the truth and seek forgiveness.
قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ
(Al-Arf: 23)
They said: "Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers."
This verse, like a brilliant jewel amidst the verses of Surah Al-Arf, depicts the moment when Adam and Eve, fully conscious of their fault, seek refuge at the Divine threshold. The lecture, with reference to the story of Gorgin Milad in the Shahnameh, subtly employs humour to illustrate that even in utmost simplicity, human beings can, through acknowledgement of error, find the path back to truth. Gorgin, confronting a gigantic giant, proceeds with courage intermingled with wit and, by theatrical moves, shames the adversary. This metaphor highlights the simplicity of Adam and Eve in the face of Ibliss deception, who, despite initial failure against temptation, return to God with genuine repentance.
Verse 23 of Surah Al-Arf, emphasising the phrase "ظَلَمْنَا أَنْفُسَنَا" (we have wronged ourselves), reflects Adam and Eves awareness of the harm they inflicted upon themselves through disobedience. This confession bears witness to human sincerity and humility before the Creator. The lecture nurtures this concept through the metaphor of Gorgin Milad, illustrating how humanity, even in its utmost simplicity, can courageously admit its fault. This viewpoint aligns with another Qurnic verse: "فَتَلَقَّىٰ آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ" (Al-Baqarah: 37), confirming Adams acceptance of repentance. Repentance thus serves as a bridge conveying the erring human to the shore of Divine mercy.
A fundamental question in understanding Adams story concerns his status as a prophet or a primitive human. The Holy Qurn introduces Adam as the Divine elect, yet the lecture adopts a deeper perspective, portraying him as a human possessing knowledge of the names but lacking social experience, thereby rendering him vulnerable to Ibliss deception.
إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ
(l Imrn: 33)
Indeed, Allah chose Adam, Noah, the family of Abraham, and the family of Imran over the worlds.
This verse indicates Adams exalted status as the Divine chosen one. Nevertheless, the lecture, utilising a humorous analogy, likens Adam to a child who, despite possessing Divine knowledge, is vulnerable due to simplicity and lack of social experience, ultimately succumbing to Ibliss temptation. This simplicity does not arise from absence of knowledge but from his primitiveness in social matters.
The verse "وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِنْ قَبْلُ فَنَسِيَ" (Th: 115) refers to Adams forgetfulness, which can be interpreted as negligence of the Divine command due to simplicity. The lecture develops this idea with the metaphor of a child yet to learn to walk, demonstrating that Adam, despite his prophetic status, was initially a primitive being in creation. This perspective coheres with the verse "وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا" (Al-Baqarah: 31), since the knowledge of the names was Divine knowledge rather than social. Adam, like an uncut gem, possessed vast potential but lacked the experience necessary for utilisation.
One of the most significant episodes in Surah Al-Arf is the account of Adam and Eves descent to earth, ordained by Divine command following their disobedience. This descent was not merely a change of place but an inception of earthly life experience and confrontation with enmities among creatures.
قَالَ اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ
(Al-Arf: 24)
He said: "Descend, some of you to others are enemies, and for you on earth is a dwelling place and provision for a time."
This verse introduces the descent as a process whereby Adam and Eve were sent to earth, and enmity among creatures (Adam, Eve, and Iblis) is defined as part of their earthly experience. The lecture employs humour, interpreting the descent as "going down to the earth" and emphasises that their prior abode (Paradise) was not earth. This interpretation, with allusions to the unknown location of Paradise, invites the reader to reflect on Divine wisdom.
Verse 24 of Surah Al-Arf, with the phrase "بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ", broadly denotes enmity among all beings (Adam, Eve, and Iblis). The lecture develops this enmity with everyday metaphors such as familial disputes over possessions, illustrating that this trait is inherent to earthly life. This viewpoint aligns with the verse "وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ" (Al-Falaq: 5), which confirms jealousy and enmity in human relations. Moreover, the distinction in command to Iblis ("فَاهْبِطْ مِنْهَا" in Al-Arf: 18) and to Adam and Eve ("وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ") reflects Adams limitation to earth and Ibliss greater freedom in location.
The lecture, with profound insight, addresses the difference between Adam and Iblis concerning the descent and their respective statuses, emphasising that Adam and Eve were confined to earth, whereas Iblis enjoys