of Nekounam, (Session 1475)
The Surahs Yunus and Hud, like two radiant jewels in the treasury of the Holy Quran, open a window towards divine knowledge and spiritual virtues. These two Surahs, with their steadfast and wise verses, invite humanity on a profound journey into the depths of truth. In this treatise, relying upon invaluable lectures, the teachings of these Surahs, the guiding role of the Prophets, and the ethical and scholarly lessons emanating from them are elucidated. The content herein, arranged in an orderly structure and expressed in a polished language, strives to reflect the divine wisdom and the precious experiences of religious scholars, calling the reader to contemplate Quranic truths and spiritual conduct.
The Surahs Yunus and Hud, like two pure springs of knowledge, are imbued with spiritual virtues and guiding lessons. These Surahs, with their profound and challenging content, serve as a divine laboratory inviting man to confront demanding yet elevating teachings. This difficulty stems not from complexity, but from the depth and richness of their meanings, which require continuous contemplation and effort for understanding and practice. Surah Yunus, centred on the invitation to monotheism and the struggle against polytheism, and Surah Hud, emphasising the narratives of the Prophets and the lessons drawn from past nations, direct humanity towards understanding the system of creation and divine guidance.
Prophet Hud (peace be upon him), akin to a wise instructor in this divine laboratory, confronts humanity with profound and challenging teachings. He, like a sagacious guide, calls his people to monotheism and abandonment of polytheism. These teachings, though heavy and demanding, are essential for the growth and spiritual elevation of man. The metaphor of a laboratory depicts a realm wherein every individual faces moral and spiritual tests leading towards perfection.
The disjointed letters, such as Alif Lam Ra at the beginning of Surah Yunus, have engrossed the minds and hearts of commentators as a divine mystery. These letters, whose meanings remain veiled in ambiguity, are an invitation to humility before the grandeur of the Holy Quran. Some consider them a sign of the linguistic miracle of the Quran, while others regard them as a divine symbol in the cosmic order. This enigma calls man to delve into the depths of Quranic meanings and accept the limits of human cognition.
The Holy Quran is a book whose verses possess unparalleled firmness and coherence. This solidity is a sign of its divine origin and freedom from any defect or contradiction. A verse that beautifully articulates this truth states:
"Alif, Lam, Ra. These are the verses of the Wise Book."
The attribute Wise (akm) for the Quran denotes the perfection and stability of its verses, which, like a firm edifice, admit no flaw or deficiency. This firmness testifies to the divine source of the Holy Quran and its superiority over all human texts.
The verses of the Holy Quran are expounded by God, the Wise and All-Aware, not by the Prophets or Imams. This explanation signifies the precise and comprehensive disclosure of divine truths emanating from Gods infinite wisdom and knowledge. The following verse conveys this reality:
"And this Quran is not fabricated apart from Allah, but it is a confirmation of what was before it and a detailed explanation of the Book, in which there is no doubt, from the Lord of the worlds."
This verse highlights the role of the Prophets as divine intermediaries who merely transmit the revelation, not originate it. This divine exposition transforms the verses into a treasury of knowledge guiding humanity on the path of guidance.
The divine Prophets, like polished mirrors, manifest humility and God-consciousness in their conduct and speech. They never resort to boastfulness or self-praise, attributing all their grandeur and knowledge to God. Conversely, some scholars, due to a lack of spiritual upbringing, succumb to self-importance and attribute their knowledge to themselves. This self-exaltation indicates deviation from the path of divine teachings and acts as a thorn impeding spiritual progress.
Prophet Hud (peace be upon him), as a distinguished example of the humility of the Prophets, presents himself as equal to the people, claiming no superiority. He humbly states: I am like you. This humility not only demonstrates his empathy with his people but also serves as a paradigm for scholars and religious leaders to eschew arrogance and self-aggrandisement.
The Prophets, acknowledging their limitations, regard all knowledge and wisdom as deriving from God, whereas some scholars, due to absence of spiritual training, consider themselves the centre of knowledge. This difference stems from the monotheistic core of the Prophets who seek knowledge and wisdom exclusively from God, while the self-exaltation of some scholars indicates deviation from this principle.
The Holy Quran, like a flawless jewel, is free from any defect or imperfection. This divine book, in contrast to human writings which may be rife with errors and contradictions, originates from divine wisdom and admits no flaw. Whenever difficulties arise in understanding or interpreting the Quran, the problem lies not in the divine text but in human interference and cognitive limitations.
The narrator of these lectures, referring to his experiences in the city of Qom, recounts his personal endeavours in acquiring religious knowledge. Initially lacking formal education, he achieved remarkable mastery in religious sciences through debate and study of texts such as "Tawhid Mofazzal" and "Sahifa Sajjadiya." This experience demonstrates the significance of self-education and perseverance in the pursuit of knowledge.
The narrator expresses surprise at the weak scholarly level of some students in Qom. He engages in debates, including with a student lacking adequate command of foundational texts like "Rasail," critiquing the academic standards of some seminaries. This critique underscores the necessity of quality education and highlights debate as a traditional and effective method for learning religious sciences.
In a recollection, the narrator narrates an invitation from the mother of a student who generously offered him a room to stay. This memory, like a flower in the garden of religious culture, exemplifies the hospitality and solidarity within the religious community at that time, where students received support even amid financial hardship.
The narrator mentions certain scholars views regarding the weak scholarly standards in Qoms seminary in the past, describing his own determination to attend the city to uncover the scientific truth. This critique targets educational methods rather than jurists or jurisprudence, emphasizing the need for reform and enhancement of religious education quality.
The narrator refers to teaching up to twenty lessons daily in Qom, reflecting his scholarly command of religious and philosophical texts and his commitment to knowledge transmission.
He mentions teaching the first volume of "Kifayah al-Usul," which was well received by students due to its philosophical content. Without studying the second volume, he successfully taught this text owing to prior mastery. This illustrates his capability in understanding and instructing complex jurisprudential and philosophical texts.
The narrator recalls a pious and sanctified scholar who taught the second volume of "Kifayah" and refrained from teaching "Dars-e Kharij." This humility and asceticism serve as a luminous example on the path of knowledge and piety for students and scholars.
Instead of "Lumeah," the narrator chose "Sharai" as his main advanced text, considering it more precise and subtle. He completed a full course on "Sharai," demonstrating scientific precision and attention to authentic jurisprudential texts.
In a recollection, the narrator speaks of meeting a prominent religious scholar who offered him financial assistance, which he declined emphatically to preserve his financial independence. Proudly, he stated: My debt is with God and my sustenance with Murtaza Ali. This self-respect stands as a firm pillar, reflecting his intellectual and spiritual independence.
The narrator refrained from teaching in a school named after a person to maintain his intellectual independence. This decision, like a raised flag, signifies adherence to ethical principles and avoidance of dependency.
The narrator recalls a devout scholar whose asceticism extended to collecting cigarette butts to prevent wastefulness. This asceticism shines like a brilliant jewel, exemplifying an Islamic lifestyle opposing ostentation and materialism.
The narrator, contrasting with the ascetic scholars, criticises those who accumulate vast wealth and indulge in extravagance. He refers to individuals who amassed great riches, while true scholars dedicated their simple lives to serving religion.
The narrator mentions familial objections regarding one scholar, related to financial or behavioural issues, which were concealed under the pretext of illness. This memory, like a mirror, reveals the complexities of family relations in the lives of scholars.
The lecture concludes with the prayer
