of Nokounam, (Session 1663)
The Holy Qur'an, like a clear spring, offers profound and dynamic knowledge to humanity, enabling it to tread the path of felicity and perfection through reflection upon its verses. The concepts of wrath (sakhat), love (hubb), aversion (karhat), and acquisition (kasb) stand as steadfast pillars forming the foundation of the moral and theological system of this divine book. These notions not only elucidate the relationship between man and his Creator but also provide guidance for his interaction with the world and self. In this treatise, with a profound gaze into the Qur'anic verses, these concepts are thoroughly examined and articulated in a clear and dignified language, exploring their various dimensions. Inspired by the lectures of religious scholars, this work endeavours to present these teachings systematically and cohesively, employing metaphors and allusions to depict their depth and beauty.
Divine wrath, like a burning fire descending from the divine throne towards the disobedient servants, is introduced in the Holy Qur'an as a manifestation of the Lords anger. This concept stands in opposition to pleasure, just as rage opposes mercy and aversion opposes love. Unlike rage, which may flow either from the superior to the inferior or vice versa, wrath descends exclusively from above to belowthat is, from the Lord towards His servants. This characteristic indicates the greater intensity and depth of wrath compared to rage.
Is one who follows the pleasure of Allah like one who incurs His wrath, and whose abode is Hell? (Surah Al-Imran, 3:162)
Wrath, when accompanied by the particle alayh (against), intensifies and denotes a profound anger provoked by the transgression and disobedience of the servants. For example, in phrases such as sakhat Allah alayh (Gods wrath be upon him), this intensity becomes manifest, as if the Lord responds with overwhelming force to the servants defiance. In this context, wrath stands against pleasure, which itself is a degree of mercy; yet mercy is deeper and more encompassing than mere pleasure. Similarly, wrath is more severe than rage because rage can circulate among various beings, whereas wrath descends solely from the Lord to the servants.
This hierarchical structure invites humanity to reflect upon its deeds and avoid sins. Wrath, serving as a divine warning, prevents the servant from sinking into disobedience and guides him towards acquiring the pleasure of the Lord.
Divine wrath, as a manifestation of the Lords anger, stands opposed to pleasure and is more intense than rage and aversion. Emphasising its unidirectional flow from the superior to the inferior, it illustrates the depth of divine anger against disobedience. By recognising these gradations, man can steer his path towards earning divine pleasure and avoiding wrath.
Divine love, like a light emanating from the Throne upon pure hearts, is directed towards noble human qualities such as benevolence, piety, patience, and justice. The Holy Qur'an, in clear terms, introduces the correlates of divine love and guides man towards perfection.
And do not transgress. Indeed, Allah does not love transgressors. (Surah Al-Baqarah, 2:190)
God loves the benevolent, the pious, the patient, and the just, but He detests the oppressors, corrupters, and transgressors. This distinction, like a clear line between good and evil, directs man towards positive behaviours and abstaining from deficiencies. Divine love inclines towards human perfections such as practical justice (qist) and benevolence (ihsan), whereas divine aversion relates to negative traits such as oppression, corruption, and arrogance.
This Quranic principle forms the foundation of ethical education and invites man to behaviours that bring him closer to divine proximity. For example, God detests arrogance and pride, and does not love those who deviate from the right path through boastfulness and self-exaltation.
Divine love, as a criterion for human conduct, directs towards ethical and spiritual perfections, while divine aversion prevents man from deficiencies and deviations. These two concepts function as dual wings, enabling man to soar towards balance and perfection.
Joy in the Holy Qur'an does not signify balanced happiness, but rather excessiveness in joy which leads to heedlessness and imbalance. This concept is akin to a river that overflows its banks, diverting man from the path of moderation.
So that you do not grieve for what has escaped you and do not rejoice excessively in what He has given you. (Surah Al-Hadid, 57:23)
Joy, understood as immoderate happiness following relief from grief, differs from external expressions such as dancing. This inner state implies a lack of control over joy, which may lead to weakness of the soul, negligence, and even psychological difficulties. The believer must preserve patience and equilibrium in both sorrow and happiness, standing firm like a rock amid storm and calm.
This Quranic principle encourages maintaining emotional balance. Moderate joy is commendable, but its excess leads to heedlessness and frailty of will. For instance, one who dances and shouts excessively after overcoming a difficulty moves away from patience and may fail to withstand subsequent trials.
Joy, as excessive happiness, distances man from balance and patience. The Holy Qur'an, by forbidding immoderate joy, invites the believer to control emotions, so that like a deeply rooted tree, he remains steadfast against lifes storms.
Aversion in the Holy Qur'an is like a shadow cast over inappropriate actions and pertains to external behaviours rather than to essence or faith. This concept has no place in religion and faith because faith is an inner and voluntary jewel within the heart.
There is no compulsion in religion. (Surah Al-Baqarah, 2:256)
Aversion is attributed to believers of weak faith in relation to performing religious duties, such as prayer or charity, when they feel reluctance. This aversion relates to their actions, not the essence of their faith. God detests evil deeds and inappropriate acts but does not inherently dislike His creation. For example, the verse To Him submits whoever is in the heavens and the earth, willingly or unwillingly demonstrates that all creatures, whether willing or reluctant, submit to the Lord; yet this aversion is directed towards their actions, not their essence.
This principle illustrates freedom in accepting religion and prevents compulsion in matters of belief. Divine aversion targets evil deeds and inappropriate acts, not the essence of the created beings fashioned by the Lord.
Aversion, as a description of inappropriate actions, has no place in the essence of religion and faith. This concept guides humanity towards voluntary faith and away from compulsion in religion, while divine aversion targets sins and deficiencies.
Acquisition, like a seed planted by man in the soil of his life, refers to his voluntary actions which may be good or evil. The Holy Qur'an, with profound expression, attributes the consequences of acquisition back to the individual.
Corruption has appeared on land and sea because of what the hands of people have earned. (Surah Ar-Rum, 30:41)
Acquisition of evil, if habitual and pervasive, leads man towards destruction, as the Qur'an refers to those who are the companions of the Fire. Yet acquisition itself, whether good or evil, is the direct result of human action and not intrinsic to the individual. Remarkably, this verse foretells the environmental impact of human deeds. Corruption in the sea, which at the time of the Qur'ans revelation had little apparent reality, today manifests vividly in pollution and irresponsible exploitation.
This Quranic prediction highlights the comprehensiveness and foresight of this divine book. Man, through his acquisition, influences not only his own destiny but also the natural environment.
The Holy Qur'an, emphasising human responsibility, presents acquisition as a criterion for reward and punishment.
For you is what you have earned, and you will not be asked about what they used to do. (Surah Al-Baqarah, 2:141)
Each person is accountable for his own acquisition, whether good or evil. This principle directs man towards conscious choices in the path of life. General acquisition encompasses all deeds, from theft to benevolence, and its outcome depends on the quality of the act. This concept underpins the Islamic ethical and judicial system, which stresses justice in reward and punishment.
Acquisition, as a voluntary human act, reveals responsibility towards ones deeds. Emphasising the impact of human actions on personal destiny and nature, it guides man towards choosing good and avoiding evil. The Qur'ans foresight in the verse regarding corruption portrays the profound insight of this holy book in explaining human influence on the world.
The concepts of wrath, love, aversion, and acquisition, like stars in the firmament of Qur'anic knowledge, guide man towards perfection and divine proximity. Divine wrath warns against disobedience, whereas divine love calls man towards benevolence and piety. Aversion pertains to inappropriate acts and has no place in the essence of religion and faith. Acquisition, like a seed in the soil of life, brings forth good or evil and reveals human responsibility. These concepts, deeply interwoven, constitute the ethical and spiritual system of the Holy Qur'an, inviting humanity to balance, patience, and choosing the path of truth. The verse concerning the emergence of corruption on land and sea stands as testimony to the Qur'ans foresight, illustrating the impact of human actions on nature and calling man to reflect upon his achievements.
Under the supervision of Sadegh Khademi
