The Holy Qur'an, like a radiant lamp, illuminates the path of guidance for humanity and, through its verses, directs mankind towards knowledge, faith, and salvation. Ayah 64 of Surah Al-Imran is one of the luminous gems of this divine book, which, through profound expression, elucidates the relationship between faith, divine will, reason, and liberation from impurity. This writing endeavours, by reflecting upon this noble verse and analysing its content, to present its exalted concepts in a structured manner with clear and dignified language. The objective is to elucidate the role of reason as a bridge towards faith and liberation from impurity, while emphasising divine mercy and compassion as foundational principles in interaction with creation.
وَمَا كَانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ
And no soul can believe except by the permission of Allah; and He places impurity upon those who do not use reason.
The noble verse, with the phrase And no soul can believe except by the permission of Allah, emphasises the pivotal role of divine will in the process of faith. Faith, like a divine jewel, transcends mere human effort and only enters the heart by the permission of God. This concept is akin to an electrical current wherein the phase (divine force) originates from Allah, and the neutral (the context and readiness) depends on human will and choice. This simile, like a transparent mirror, reflects the interaction between divine decree and human endeavour. A person, by preparing their heart, provides the ground for receiving the light of faith, yet this light only shines in the heart through divine will.
This viewpoint aligns with Islamic theological principles, particularly the Ash'arite school, which views faith as the composite result of divine will and human choice. Nevertheless, the analogy of phase and neutral creatively renders this complex relationship comprehensible to contemporary audiences. Human readiness (neutral) must be such as to receive the divine current, and this readiness is achieved through reason and rational acceptance.
The word Nafs in this verse has a broad scope, encompassing not only humans but all sentient beingsfrom angels and Satan to animals and even particles. This interpretation, like an opened door towards the unity of creation, signifies the status of all creatures within the divine system. However, the primary focus of the verse is on humans who attain faith by divine permission. This inclusiveness indicates that divine guidance, like merciful rain, descends upon all creatures, but only those who have prepared their hearts benefit from it.
In Quranic exegeses, Nafs often refers to humans, but in some cases, such as Ayah 12 of Surah Ash-Shams (When a soul breaths out its evil), it carries a broader meaning. This perspective aligns with Islamic philosophy, which holds that all beings possess varying degrees of consciousness and connection to God.
The first section of this interpretation introduces faith as a divine gift realised through divine permission and human readiness. The metaphor of faith as an electrical circuit beautifully illustrates the reciprocal role of divine will and human effort. Furthermore, the broad scope of the term Nafs underscores the expansiveness of the divine guidance system encompassing all creatures, with humans occupying a special position through reason and free will.
The second part of the verse, and He places impurity upon those who do not use reason, highlights the central role of reason in the process of faith. Reason, like a lamp in darkness, guides humans toward servitude to God and attainment of Paradise. The absence of reason obstructs divine guidance and plunges a person into impurity. In this verse, reason transcends formal logic, encompassing insight and the capacity to discern truth from falsehood, leading one towards divine knowledge.
In Islamic philosophy, reason is a faculty distinguishing humans from other creatures. Philosophers such as Ibn Sina and Mulla Sadra regard reason as a bridge between man and divine truth. Here, reason is introduced as a necessary condition for faith, where its absence deprives a person of guidance.
Impurity (Rijs) in this verse is presented as defilement, sin, and disobedience imposed upon those who do not exercise reason. Impurity acts like a dust layer on the mirror of the heart, preventing the light of faith from shining. This concept reveals the direct correlation between reason and spiritual purity; the lack of reason drives one towards moral and spiritual corruption.
In the Holy Qur'an, the term Rijs is used with various meanings, including in Ayah 125 of Surah Al-An'am:
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 does Allah place defilement upon those who do not believe.
In this verse, impurity is introduced as an obstacle to divine guidance. Impurity can be the result of incorrect human choices stemming from negligence and lack of reason.
Marifah (spiritual knowledge), unlike Ilm (acquired knowledge), which requires instruction and correction, originates from within the human being through reflection on the heart and actions. It springs forth like a pure spring from the heart, guiding the individual toward purification from impurity and attaining faith. Through examining ones thoughts and deeds, a person can recognise impurity and avoid it.
This distinction corresponds with Islamic mystical viewpoints, such as those found in Ibn Arabis Al-Futuhat al-Makkiyya. Marifah denotes an inner and heart-based recognition obtained through self-awareness and connection with God.
Reason, as a key instrument in the process of faith, removes a person from impurity and guides them towards divine knowledge. Impurity results from neglecting reason and ignorance, which deprives the heart of the light of faith. The distinction between Marifah and Ilm invites reflection and self-awareness to purify the heart and prepare the ground for faith.
The Holy Qur'an invites humanity to compassion and mercy towards all of Gods servants, including sinners. This principle, like a revitalising breeze, purifies the human heart from hatred and enmity. All creatures are servants of God, and final judgement belongs solely to Him.
This view aligns with Ayah 107 of Surah Al-Anbiya:
And We have not sent you, [O Muhammad], except as a mercy to the worlds.
This verse introduces the Prophet as a mercy for all worlds and emphasises the necessity of merciful conduct towards all creatures.
Certain perspectives in religious sciences stress refraining from supplicating for sinners or disbelievers, such as Ayah 113 of Surah At-Tawbah:
It is not for the Prophet and those who have believed to ask forgiveness for the polytheists.
However, this verse refers to active enemies of the faith, not ordinary sinners. Reason and knowledge call a person to compassion for all of Gods servants, except the tyrants and criminals. This distinction allows for peaceful coexistence with ordinary sinners.
Supplication and seeking forgiveness for others, even sinners, is a means of purifying the heart and strengthening faith. This act, like clear water, cleanses the heart from impurity and draws one nearer to divine mercy. Ayah 19 of Surah Muhammad affirms this principle:
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.
Mercy and compassion, like two wings, enable a person to soar towards spiritual perfection. This principle restrains one from enmity and hasty judgement, inviting merciful conduct towards all of Gods servants. Critiquing rigid religious views and emphasising supplication for others display the merciful spirit of the Holy Qur'an.
