of Nokounam, may his sanctity be revered (Session 1280)
Verses 31 and 32 of Surah Al-Arf from the Holy Qurn, akin to a radiant lamp, guide humanity towards refinement, enjoying Divine blessings, and upholding justice in individual and social life. These verses, articulated in a profound and multilayered manner, address the concepts of adornment, purities, extravagance, and the distribution of Divine favours, inviting mankind towards a spiritual and material equilibrium. In this treatise, relying upon the discourses of religious scholars, these verses are examined comprehensively and deeply, and elucidated with a clear and dignified language for the readers. The objective is not solely to comprehend the apparent meaning of the verses but to grasp the concealed wisdom therein and their linkage to contemporary social and ethical issues, as though this Divine Word, like a life-giving breeze, guides the soul towards perfection.
يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ
O Children of Adam, take your adornment at every place of worship and eat and drink, but do not be extravagant. Indeed, He likes not those who commit excess.
Verse 31 of Surah Al-Arf addresses mankind generally as the Children of Adam, calling them to refinement when attending gatherings. The word masjid in this verse transcends the limited meaning of a place of worship and refers to any location of sitting and assembly, whether religious or social. Adornment, like a brilliant jewel, signifies not only external refinement but also cleanliness, purity, and inner beauty. This concept, akin to a dignified garment, adorns a person before the Lord and society and invites one to uphold dignity and honour in every circumstance.
From this perspective, the mosque is not merely a place for prostration but any environment in which a person engages in interaction and gathering. From friendly meetings to religious assemblies, all fall under this Divine command. Adornment in this sense is like a mirror reflecting the purity of the soul and body, guiding man towards both external and internal perfection.
Adornment in these verses is like a flourishing tree with diverse branches: from clean and elegant clothing to bodily health and spiritual piety. The exegesis of this verse emphasises that adornment is not limited to outward appearance but includes exercise, bodily strengthening, and even ethical beauty. For instance, physical health, like a sturdy pillar, fortifies a person against life's adversities, and piety, like a shining light, illuminates the heart. Criticism of certain erroneous beliefs, such as the notion of female physical frailty being a sign of beauty, in this interpretation acts like a fresh breeze challenging cultural stereotypes and stressing the importance of strength and health.
This viewpoint, referring to the verse Clothing of righteousness that is best (Al-Arf: 26), links adornment with piety and demonstrates that true refinement lies in the harmony of body, spirit, and ethics. The adorned human being is like a flower that is delightful in appearance and fragrant within.
Verse 31, by inviting to eat and drink, summons humans to benefit from Divine blessings, yet warns with do not be extravagant against excess. This command acts as a precise balance in human life. Extravagance in this regard not only includes overeating but any form of excess, from wasting food to polluting blessings. God, like a wise gardener, created blessings for the enjoyment of His servants, but He dislikes those who squander them as if a destructive storm.
In this interpretation, extravagance is introduced as an act devoid of blessing and goodness. Wasting food, contaminating it, or excessive consumption are all instances of extravagance condemned from a Divine perspective. This approach directs humans towards moderation and gratitude for blessings, as if each morsel is a seed that must be carefully sown to bear fruit.
In early Islam, mosques, as the vibrant heart of society, were not only places of worship but also venues for dialogue, education, and social interactions. This interpretation challenges the modern perception of mosques as merely religious spaces by highlighting their multifaceted role. The mosque is likened to a field where people gather, share ideas, and maintain their dignity through adornment. This view underscores the necessity of refinement in every gathering, from prayer to social occasions, considering adornment as a sign of respect towards the community.
قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ ۚ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ ۗ كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ
Say: Who has forbidden the adornment of God which He has produced for His servants and the good things of provision? Say: They are for those who believe during the life of this world, pure (for them) on the Day of Resurrection. Thus do We detail the verses for a people who know.
Verse 32 of Surah Al-Arf, through a rhetorical question, repudiates any imposition of restrictions upon adornment and purities. Adornment in this verse refers to natural blessings such as plants and beautiful garments, and purities denote wholesome and tasty foods like meat and delicate fruits. These verses serve as a golden key opening the doors to benefiting from Divine blessings and negating extreme asceticism that brands blessings as forbidden. God, like a generous host, has extended blessings to His servants and legitimised their enjoyment.
In this interpretation, purities are introduced as agents of health and beauty. Pure food, like clear water, cleanses body and soul and guides the human being towards physical and spiritual perfection. The critique of historical conditions such as polluted water and the prevalence of diseases like trachoma and smallpox emphasises the importance of access to pure blessings.
Certain mystical currents, by promoting asceticism and abstinence from blessings, have charted a deviant course. This interpretation, employing a tone of gentle irony, challenges such views and stresses the necessity of benefiting from purities. Extreme asceticism acts like a lock on the doors of Divine mercy, depriving humans of blessings, whereas the Qurn, like a Divine invitation, calls mankind to a banquet of blessings.
Verse 32, by stating They are for those who believe during the life of this world, pure (for them) on the Day of Resurrection, elucidates the system of distributing blessings in this world and the Hereafter. In this world, blessings are generally accessible to all, but in the Hereafter, only the believers will benefit. This verse acts as a just scale, demonstrating that Divine justice attains its perfection in the Hereafter, while in this world inequalities, like a heavy shadow, have overshadowed society.
This interpretation candidly critiques social inequalities, contrasting starving poor who resort to rubbish bins with wealthy usurpers. Such disparity, like a deep wound on the body of society, results from deviation from Divine teachings.
In conditions of severe poverty, this interpretation, citing rules of necessity in religious jurisprudence, justifies theft from wealthy usurpers as a solution for meeting basic needs. This viewpoint considers begging, which chains human dignity, more disgraceful than theft. Theft in this circumstance is likened to taking a legitimate right from oppressors, compared metaphorically as eating the living versus eating the dead. This approach, like a blazing torch, emphasises the necessity of preserving human dignity in the face of poverty.
The responsibility of governance, like a compassionate shepherd, is to provide for the needs of the poor and establish justice in wealth distribution. This interpretation, by criticising inefficiency in some regimes, stresses the governmental obligation to implement zakat and khums regulations. Should governance fail, people must act like gardeners who labour to preserve their own garden, endeavouring to meet their own needs.
Verse 32, with the phrase Thus do We detail the verses for a people who know, addresses a community of the learned and understanding. These verses are revealed as an open book for those capable of comprehending Divine wisdom and acting accordingly. This interpretation, criticising some individuals disobedience to these teachings, underscores the necessity of profound understanding and adherence to the verses. Ignorance acts like a dust upon the mirror of truth, preventing the grasp of this Divine Word.
This interpretation, by referring to historical conditions such as contaminated water and past diseases, highlights the impact of environment and nutrition on health and adornment. The comparison of these conditions with todays unhealthy foods acts as a warning calling humans to choose purities and preserve health. This perspective, like a bridge between past and present, demonstrates that access to pure blessings is essential for refinement and wellbeing.
Verses 31 and 32 of Surah Al-Arf, like two shining gems in the treasury of the Holy Qurn, guide mankind towards refinement, enjoyment of blessings, and observance of justice. Adornment, as a comprehensive concept, beautifies the body and soul; purities, like clear water, bring health and beauty; and abstaining from extravagance, like a precise scale, establishes balance in life. Critiques of social inequalities and emphasis on the role of governance in equitable wealth distribution transform these verses into a charter of ethics and social justice. This interpretation, with a refined and clear language, paves the way for a deep understanding of these teachings and directs humanity towards a balanced and spiritual life.
Under the supervision of Sadegh Khademi
