of Nokounam, (Session 1467)
The Holy Quran, a pure fountain of knowledge and guidance, contains verses that, like shining gems, guide humanity towards the truth. Verse 64 of Surah Al-Imran, with profound and contemplative expression, addresses the relationship among faith, Divine will, reason, and defilement, inviting humanity to deep reflection on these concepts. This treatise, relying on the scholarly discourses of religious authorities, elucidates this verse in a systematic and scientific manner and, by linking Quranic concepts to theological and philosophical principles, seeks to illuminate the hidden dimensions of this verse. Like a tree rooted in the soil of revelation with branches extending towards the sky of knowledge, this exegesis aims to depict the concepts of faith, reason, and mercy within a coherent and spiritual framework.
وَمَا كَانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ
And it is not for any soul to believe except by the permission of Allah. And He places defilement upon those who do not use reason.
This verse, like a window to truth, explains the relationship between faith, Divine will, and the role of reason in the paths of guidance and misguidance. The opening phrase of the verse emphasises the dependency of faith on Divine permission, while its latter part introduces the absence of reason as the cause of being afflicted with defilement. This section will undertake a precise analysis of these concepts.
The verse explicitly states that faith is a Divine gift that does not enter the heart of a person except by the permission of the Almighty God. This concept, akin to a light emanating from the inexhaustible Divine source, indicates the absolute sovereignty of God over the process of guidance. The analogy of faith to an electric circuit, in which the phase symbolises Divine will and power and the neutral refers to human readiness and free will, beautifully portrays this interaction. By providing a suitable context through reason and acceptance, humans can receive the flow of Divine guidance. This perspective aligns with Islamic theological principles, particularly within the Ashari school, which views faith as the result of a combination of Divine will and human choice. However, the emphasis on the role of neutral or human readiness highlights the responsibility of man in preparing the heart for accepting faith.
The term nafs in this verse encompasses a wide range of sentient beings, from angels and Satan to animals and even particles of the cosmos. This interpretation, like a mirror reflecting the unity of creation, demonstrates the position of all creatures within the Divine system. Although the main focus of the verse is on humans, this inclusiveness shows that faith and Divine guidance, at various levels, encompass all beings. This view is consistent with Islamic philosophy, which considers all creatures to possess degrees of awareness and connection with God.
The latter part of the verse, emphasising And He places defilement upon those who do not use reason, introduces reason as a central tool for attaining faith. Reason is like a lamp that illuminates the path of guidance and distances humans from the darkness of defilement and disobedience. In Islamic literature, reason is recognised as the faculty distinguishing humans from other creatures, through which Divine knowledge and the discernment between truth and falsehood become possible. Philosophers such as Avicenna (Ibn Sina) and Mulla Sadra have regarded reason as a bridge between man and Divine truth. In this verse, the absence of reason obstructs receiving Divine permission and, consequently, faith.
Defilement in this verse means impurity, sin, and ignorance, which are the direct consequences of failing to employ reason. This concept, like a dark shadow, descends upon the hearts of those deprived of the light of reason. In the Holy Quran, defilement is introduced in verses such as 125 of Surah Al-Anam (6:125): So whoever Allah wants to guide He expands his breast to Islam; and whoever He wants to misguide He makes his breast tight and constricted as though he were climbing into the sky. Thus Allah places defilement upon those who do not believe. Defilement is the outcome of erroneous choices and negligence of Divine signs, which divert humans from the path of guidance.
Marifah (spiritual knowledge), unlike ilm (knowledge) which is obtained through instruction and correction, arises from within the human being and through reflection upon the heart and deeds. Marifah is like a spring that gushes forth from the depths of human existence, guiding him towards the truth. This view aligns with Islamic mysticism and the opinions of mystics such as Ibn Arabi, who consider marifah a knowledge of the heart and inner being. By examining his thoughts and deeds, a person can recognise defilement and prepare his heart to receive faith.
The verse invites humans to turn to their hearts and purify them from malice, hatred, and defilement. A sound heart, like a clean mirror, reflects the Divine light. Verse 88 of Surah Ash-Shuara (26:88) states this truth: The Day when neither wealth nor children will benefit, except him who comes to Allah with a sound heart. Self-awareness and purification of the heart are key stages in the spiritual path that lead one to faith and salvation.
This verse, by inviting compassion and mercy towards all of Gods servants, including sinners, emphasises the importance of humane and ethical behaviour. This principle, like a refreshing breeze, guides hearts towards empathy and benevolence. Verse 107 of Surah Al-Anbiya (21:107) introduces the Prophet as a mercy to all worlds: And We have not sent you, [O Muhammad], except as a mercy to the worlds. This outlook contrasts with rigid approaches that advocate rejection of sinners and stresses merciful conduct.
Certain views, citing verses such as 113 of Surah At-Tawbah (9:113) It is not for the Prophet and those who believe to ask forgiveness for the polytheists emphasise the prohibition of intercession for sinners. However, this interpretation suggests that even sinners are servants of God and should be treated with compassion, except in cases of manifest oppression and crime. This distinction allows peaceful coexistence with ordinary sinners while justifying enmity towards active enemies of the faith.
Praying and seeking forgiveness for others, including sinners, is a means of purifying the heart and strengthening faith. Verse 19 of Surah Muhammad (47:19) calls the Prophet to ask forgiveness for the believers: So know, [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women. This principle emphasises the importance of goodwill and empathy within the Islamic community.
This exegesis returns the concepts of determinism and free will to the relationship between reason and defilement: If you have reason, you do not have defilement, and you have faith; if you lack reason, you have defilement and no faith. This view presents faith as the result of rational choice and purification of the heart, while maintaining Divine permission as a necessary condition. This synthesis offers a balanced perspective that places human responsibility alongside Divine sovereignty.
Verse 253 of Surah Al-Baqarah (2:253) states that God has preferred some prophets over others: We gave some of them superiority over others. This view refers to differences in missions and the temporal and spatial circumstances of the prophets, not to deficiencies in their infallibility. The emphasis on the compassion of Jesus (peace be upon him) compared to some other prophets indicates diversity in Divine approaches.
Defilement is not only an individual impurity but also a factor in social pollutions such as injustice, crime, and poverty. This concept, like a fire in the social harvest, destroys human relations. Individual and social reform through purification of the heart and rational behaviour can provide the ground for faith and guidance.
Verse 64 of Surah Al-Imran, like a bright torch, illuminates the path of guidance. Faith is a Divine gift attained by Divine permission and human readiness. Reason, as a key instrument, distances man from defilement and leads him towards knowledge and guidance. Mercy and compassion, like a Divine breeze, guide hearts towards empathy and benevolence. This exegesis, relying on Quranic and theological principles, invites humanity to reflect on the role of reason, purification of the heart, and merciful conduct in order to experience an ethical and spiritual life in the contemporary world.
Under the supervision of Sadegh Khademi
