of Nekounam Session 1554
The present book reflects profound Quranic contemplations centred on the verses of Surah Al-Imran, delving into the fundamental concepts of poverty and wealth, sponsorship, the noble name "Allahumma," and human nature (Fitrah). This treatise, through a deep examination of the Holy Qurans verses, seeks to elucidate the exalted meanings of these verses within a scientific and systematic framework. The objective is not merely to achieve a more precise understanding of the verses but also to connect them with fundamental human inquiries concerning the essence of existence, free will, and human responsibilities. Employing a clear and dignified language, this work endeavours to present Quranic concepts in a manner that illuminates and guides both religious scholars and seekers of truth alike.
لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ ۘ سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ
Indeed, Allah has heard the statement of those who said, "Allah is poor, while we are rich." We will record what they said and their unjust killing of the Prophets, and We will say, "Taste the torment of the Blaze."
Verse 181 of Surah Al-Imran unveils one of the erroneous perspectives held by a group of people who, immersed in illusion, regard themselves as wealthy while perceiving Allah as poor. This group, whom the Holy Quran refers to as polytheists or disbelievers, attributed possessions, palaces, and material wealth to themselves as signs of their prosperity. This outlook is rooted in ignorance and cultural poverty, which is not only a deficiency but leads to corruption and destruction. The Quran alludes to the severity of this error by referring to the torment of blazing fire.
Conversely, the Quran presents poverty and wealth as real and tangible realities. In verse 28 of Surah Al-Hajj, Allah commands: "So eat of it and feed the poor and needy." This verse portrays poverty as a palpable reality such as hunger, homelessness, or incapacity caused by natural calamities. Wealth, likewise, refers to material possessions and resources accessible to some individuals. Nevertheless, the Quran emphasises that these conditions are not direct manifestations of divine will but are contingent upon human free will and action.
This Quranic perspective critiques prevailing beliefs that attribute poverty and wealth absolutely to Allah, stressing the role of human intellect and choice. Through wisdom and effort, humans can transform poverty into wealth, or through ignorance and negligence, lose their possessions. This concept aligns with verse 3 of Surah Al-Insan, which states that guidance and misguidance depend on human choice.
ذَٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ ۚ وَمَا كُنتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ
That is from the news of the unseen which We reveal to you. And you were not with them when they cast their pens to determine which of them would be responsible for Maryam, nor were you with them when they disputed.
The term "kafalah" (sponsorship) in the Holy Quran signifies guardianship, management, and responsibility for the life and upbringing of an individual. In verse 44 of Surah Al-Imran, the sponsorship of Maryam (peace be upon her) denotes assuming guardianship, nurturing, and managing her affairs. This concept is similarly employed in other Quranic verses, such as in Surah Taha regarding Prophet Musa (peace be upon him). Sponsorship, unlike financial surety (guarantee), pertains to moral and spiritual responsibilities towards human lives.
In verse 85 of Surah An-Nisa, the term "kifl" is used to signify a share of sin that accrues to one who intercedes with a harmful intercession, indicating moral responsibility and ethical consequences of actions. Divine sponsorship is a particular attribute that Allah ascribes to the virtuous and believers, implying a special management and guidance for them.
قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Say: O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will; You honour whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent.
The noble name "Allahumma" is among the imperative and authoritative names of Allah, occurring only five times in the Quranfour times addressed to the Prophet Muhammad (peace be upon him) and once to Jesus (peace be upon him). This name is employed when tribal, racial, or individual problems reach their zenith, and direct divine intervention is required. Verse 26 of Surah Al-Imran, by commanding Say: Allahumma, invites the Prophet (peace be upon him) to invoke Allah with this name, seeking divine authority in granting or revoking sovereignty, honour, or humiliation.
This name is also recommended in the Joushan Kabir supplication for relieving the plight of the oppressed, the accused, and those in distress. Unlike the more general address "Ya Allah," "Allahumma" conveys greater intensity and decisiveness, as seen in verses such as 46 of Surah Az-Zumar, where it is used to address resolution of disputes and injustice. Frequent recitation of this name, especially in critical circumstances, prevents spiritual harm and loss.
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
So set your face towards the religion, inclining to truth, the nature (Fitrah) of Allah upon which He has created mankind. There is no alteration in the creation of Allah. That is the correct religion, but most people do not know.
