of Nokounam , Session 1806
Surah d, the thirty-eighth chapter of the Holy Quran, comprising 88 verses and characterised by a Meccan nature, reflects profound truths about prophethood, divine wisdom, and the trials of the prophets like a radiant mirror. Commencing with the disjointed letter d, this Surah addresses themes such as human perfection, spiritual power, and the divine systems governing the cosmos. The present lecture, with a critical view towards traditional exegeses and emphasising the necessity of revising scholarly approaches within religious seminaries, endeavours to propose a model for cultivating scholars who emulate the prophets in knowledge, dignity, and connection to revelation by focusing on the spiritual powers of the prophets. This treatise, relying on the verses of Surah d and profound analyses, strives to present Quranic concepts in an eloquent and coherent scientific framework to its readers.
Religious knowledge, especially within seminaries, must aspire to cultivate scholars who resemble the prophets not merely in outward appearance or etiquette, but in the content and essence of their existence. This resemblance manifests in attaining exalted levels of knowledge, dignity, inner power, and connection to divine revelation. The prophets, like guiding stars, by virtue of revelation, possessed capabilities surpassing their own time; these capabilities were rooted not in outward forms, but in wisdom, aspiration, and honour. Seminaries should, inspired by this paradigm, train scholars who walk the path of revelation and move away from superficialities towards knowledge and spiritual power.
Verse 20 of Surah d, which refers to the wisdom and power of Prophet David, beautifully reflects this concept:
وَشَدَدْنَا مُلْكَهُ وَآتَيْنَاهُ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ
And We strengthened his kingdom and gave him wisdom and decisive speech. (38:20)
This verse introduces wisdom and decisive speech as signs of knowledge and the ability to make just decisions. These attributes must be strengthened in religious scholars so that they may, like the prophets, guide society.
The foundation of Islamic identity is based on revelation. The Quran, narrations, and the Infallibles are all like pure springs of revelation, the source of knowledge and guidance. Religious knowledge must aim to cultivate scholars connected to these springs in strength, health, and dignity. Dignity, which in the Holy Quran is attributed to God, His Messenger, and the believers, must manifest in the existence of scholars: "Indeed, the dignity belongs to Allah, His Messenger, and the believers."
Religious knowledge must, inspired by the prophets, cultivate scholars who emulate them in knowledge, dignity, and spiritual power. This emulation lies not in outward forms but in connection to revelation and attainment of divine wisdom and dignity. The verses of Surah d, such as verse 20, clearly illustrate this model.
Traditional exegeses, particularly among some Sunni scholars, have sometimes relied on narrations known as Isra'iliyyat, imported from Jewish and Christian sources into Islamic knowledge. These narrations have often aimed to distort the prophets characters and reduce their stature to superficial and irrational matters. For instance, in the exegesis of verse 34 of Surah d, illogical stories regarding the trial of Prophet Solomon have been narrated that are incompatible with the dignity of prophethood:
وَلَقَدْ فَتَنَّا سُلَيْمَانَ وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِ جَسَدًا ثُمَّ أَنَابَ
"And indeed We tried Solomon, and We placed on his throne a body; then he returned." (38:34)
This verse alludes to the divine trial of Solomon and his return to God. However, some exegeses, by attributing stories such as a corpse on his throne or a paralysed offspring, have distanced themselves from the profound understanding of this verse. Such narrations are not only incompatible with reason but also undermine the exalted status of the prophets.
The fabrication of hadith, especially by individuals such as Abu Huraira, has been one of the intellectual colonisation tools aimed at weakening Islamic knowledge. These narrations, by attributing irrational stories to the prophets, such as Prophet Solomons attempt to impregnate seventy women in one night, have undermined their status and impeded the progress of Muslims in sciences and knowledge. This approach was the outcome of attempts to belittle the Holy Quran and reduce its influence.
Verse 35 of Surah d depicts the lofty aspiration of Prophet Solomon:
قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي ۖ إِنَّكَ أَنْتَ الْوَهَّابُ
"He said: My Lord, forgive me and grant me a kingdom such as shall not belong to anyone after me. Surely, You are the Bestower." (38:35)
This verse narrates Solomons lofty ambition and request for an unparalleled kingdom. Yet fabricated narrations have reduced this grandeur to irrational matters.
Traditional exegeses, influenced by Isra'iliyyat and fabricated hadiths, have deviated from a profound understanding of the Quranic verses and reduced the prophets status to superficial and irrational issues. Purifying exegeses from such narrations and focusing on the rational and spiritual meanings of the verses is an undeniable necessity for the revival of Islamic knowledge.
The power of the prophets, such as Prophet Solomon, in subjugating the wind, jinn, and devils, is rooted not merely in outward affairs but in the spiritual and inner dimension. These abilities, like a blazing torch, indicate connection to divine revelation and knowledge beyond the ordinary of their time. Verses 36 and 37 of Surah d vividly portray this power:
فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رُخَاءً حَيْثُ أَصَابَ وَالشَّيَاطِينَ كُلَّ بَنَّاءٍ وَغَوَّاصٍ
"So We subjected to him the wind, blowing by his command, gently wherever he directed; and the devils, every builder and diver." (38:36-37)
These verses testify to Solomons extraordinary ability to control natural forces and beings. Religious knowledge should, inspired by these abilities, seek to revive spiritual powers.
Religious knowledge in the past, with scholars such as Khwaja Nasir al-Din Tusi and Allameh Hilli, shone in various sciences including mathematics, alchemy, and mysticism. These sciences were rooted in connection to the prophets knowledge. Today, religious knowledge must revive these inner sciences to function as the charger of Islamic knowledge. Verses of Surah d, such as verse 38 referring to the subjugation of devils, reinforce this idea:
وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ
"And others bound in chains." (38:38)
This verse points to Solomons unparalleled power in subjugating beings, which must serve as a model for reviving inner sciences in religious knowledge.
The focus of religious knowledge on superficial issues, such as morphology and syntax, has impeded access to deep knowledge and spiritual powers. This approach results from intellectual colonisation and a tendency toward superficialities. Verses of Surah d, such as verse 35 highlighting Solomons lofty ambition, stress the necessity of moving away from superficiality and focusing on profound knowledge.
The spiritual power of the prophets, exemplified by the subjugation of natural forces and beings by Solomon, is a model for religious knowledge. Reviving inner sciences and distancing from superficiality are necessities for cultivating scholars capable of having profound spiritual and scientific influence.
In logic, affirmation is subsequent to conception; that is, a correct understanding of a concept precedes its acceptance. Muslims, instead of deeply conceiving the Quranic verses, have settled for superficial and unfounded affirmations. This approach obstructs deep comprehension of Quranic knowledge and progress in sciences. For example, in the exegesis of verse 34 of Surah d, rather than an intellectual analysis of Solomons trial, unreliable and illogical narrations have been presented.
Stories such as the invalidation of Solomons prayer or his trial with a corpse on the throne lack Quranic and rational support and are results of hadith fabrication. These stories have been introduced to defame the prophets status. For example, narrations attributed to Solomon linking him to irrational matters contradict the dignity of
