of Nekounam, may his sanctity be preserved (Session 1848)
This treatise examines and interprets two pivotal verses from the Surahs Al-Anfal and Qaf in the Holy Quran, each of which refers to aspects of the human relationship with God and the existential transformation of man. The core of the discussion lies in exploring the concepts of divine response (istijb), divine proximity (qurb), and the created identity of man, which are expressed with unparalleled subtlety in the verses under consideration. This work, with a profound and multifaceted outlook, endeavoursrelying on Quranic teachingsto guide man towards an understanding of his existential truth and his connection with the Source of Being. The present discourse, structured systematically and articulated in a refined language, elucidates these concepts in a scientific and spiritual framework, inviting the reader to reflect on these exalted realities.
The Holy Quran, with unparalleled precision in its addresses, categorises its audiences based on existential and epistemological degrees. One such address is Y ayyuh alladhna man, used in verse 24 of Surah Al-Anfal:
Y ayyuh alladhna man astajb lillhi wa lil-rasli idh dakum lim yuykum; walam anna-llha yalu bayna al-mari wa qalbihi wa annahu ilayhi tusharn.
O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life, and know that Allah intervenes between a person and his heart and that to Him you will be gathered.
This address pertains to a specific group of humans distinguished by the attribute of faith. The word alladhna in this verse points to the created identity of man, which, prior to any attribute, possesses an independent and receptive existence. This created identity has the capacity to accept diverse attributes such as faith or disbelief. Contrary to the address Y ayyuh al-ns (O mankind), which refers to the general human populace, alladhna man alludes to a particular and exalted identity that has embarked upon the path of faith.
Key Point: Alladhna refers to the existential identity of man that precedes the attribute of faith or disbelief. This identity inherently possesses the capacity for transformation and change, analogous to a germinal seed capable of developing into either male or female, thus indicating the freedom and volition of man in determining his existential trajectory.
This distinction, from a philosophical standpoint, indicates the hierarchical precedence of the created identity over existential attributes. Man is a being who can, by his own choice, progress towards perfection or deficiency. This transformative capacity is rooted in the intrinsic freedom of man, which differentiates him from other creatures.
Man, as a dynamic and transformable being, is capable of altering his identity from disbelief to faith or vice versa. This feature resembles various degrees of masculinity and femininity in modern psychology, which considers man a composite of mutable traits. For instance, just as a seed during early embryonic stages can develop into male or female, the human identity can, through choice and will, incline towards faith or disbelief.
This transformability stems from the freedom and volition inherent to man. Man can cultivate the qualities of faith and move towards spiritual life, or due to negligence, be led towards the death of the soul. This capacity enables man to choose a new path at every moment of his existence.
The created identity of man, as a transformable essence, is embodied in the address alladhna man. This identity, prior to any attribute, possesses an independent existence that can be characterised by faith or disbelief. The Holy Quran, through this address, invites man to contemplate his existential potentials and choose the path of perfection. This section provides a foundation for understanding divine response and proximity, which will be examined further.
Verse 24 of Surah Al-Anfal employs the term istijb instead of ijbah, which creates a profound difference in meaning. Ijbah denotes an immediate and explicit response, which may be difficult for a human with limitations. However, istijb refers to the inner desire and inclination to respond, even if it does not reach actualisation. This inclination itself is a sign of faith, akin to a seed ready to blossom within the soil.
Key Point: Istijb encompasses the inner state and condition of man, signifying an internal desire for good and obedience. This desire, even without external fulfilment, is a manifestation of faith and guides man towards spiritual life.
From a psychological perspective, this inner inclination serves as a criterion for assessing the spiritual health of man. If a man harbours a yearning for goodness and virtue within his heart, even if he is unable to act upon it, this desire positions him on the path of faith. Conversely, absence of this desire renders his outward actions valueless and leads to hypocrisy and insincerity.
The phrase lim yuykum (that which gives you life) in the verse refers to the divine and prophetic invitation towards spiritual and inner life. This life stands in opposition to the death of the soul and negligence, propelling man towards growth and existential perfection. This invitation resembles a breeze that awakens the human soul from the slumber of heedlessness and guides it towards the divine light.
This life is not confined to the spiritual realm but encompasses all dimensions of human existence. By responding to this invitation, man takes steps towards realising his faith-based identity and transcends his created limitations.
Istijb, as an inner inclination towards goodness and obedience, invites man to spiritual life. This invitation, manifested in verse 24 of Surah Al-Anfal, guides man from the death of the soul towards existential perfection. This section forms a bridge to a deeper understanding of divine proximity, to be explored in the following section.
Verse 16 of Surah Qaf presents one of the most profound statements in the Quran regarding divine proximity:
Wa laqad khalaqn al-insna wa nalamu m tswisu bihi nafsuhu, wa nanu aqrabu ilayhi min abl al-ward.
And We have certainly created man and We know what his soul whispers to him, and We are closer to him than abl al-ward (the jugular vein).
This verse points to Gods infinite proximity to man. The abl al-ward refers to the vital veins of the body that carry blood to the heart and throughout the body. God is nearer to man than these veins, signifying that His presence transcends even the closest and most vital parts of human existence. This proximity is not spatial but existential and essential, like the spirit breathed into mans body that sustains his life.
Key Point: Divine proximity signifies the immediate presence of God within the essence and reality of human existence. This presence is closer than any component of mans being, even the jugular vein which ensures his life.
This proximity is indicative of Gods complete awareness of the souls whisperings and His direct guidance. God, as the Origin of Being, supports and directs man at every moment, akin to a mother who nourishes her child with her very essence.
The abl al-ward refers to the intertwined veins that sustain the bodys life. These veins possess three salient characteristics: intertwining, extensiveness, and the connection between the heart and the body. These features symbolise the profound connection between the outward and inward dimensions of man.
From a mystical perspective, the abl al-ward signifies the link between man and God. God, as the heart of the cosmos, transmits life through these intertwined veins to every particle of existence. This concept resembles a rope that elevates man from the depths of darkness towards divine light.
The Quran introduces God as the agent through love (fil bil-ishq). His immediate presence between man and his heart, and His proximity closer than the abl al-ward, signify infinite divine love for creation. This love prevents self-destruction and guides man along the path of perfection.
Contrary to traditional philosophical views that consider God an agent through will or manifestation, this interpretation emphasises agency through love. This love flows continuously throughout all particles of the cosmos and directs every being towards its existential perfection.
Divine proximity, as one of the deepest Quranic concepts, is beautifully and metaphorically articulated in verse 16 of Surah Qaf. The abl al-ward symbolises the vital connection between man and God, who is nearer than any part of mans being. This proximity indicates infinite divine love that supports and guides man every moment of his existence.
Incomplete and harsh conceptions of God hinder the comprehension of the truth of divine proximity and love. These conceptions, rooted in human heedlessness and arrogance, prevent understanding the subtlety and affection of the Divine. The verses discussed serve as mirrors calling man to reflect on himself and his relationship with God. Recognising that God is nearer to him than his jugular vein enables man to overcome pride and arrogance and take steps towards unity with the Origin of Being.
Religious knowledge, as a means of understanding Quranic teachings, requires reevaluation and transformation. This knowledge must align with scientific and empirical methodologies to address contemporary questions. For example, investigating human identity and its transformative capacity requires laboratories and scientific research, which have received less attention in traditional domains.
This critique is not a denial of the value of religious knowledge but an invitation to enrich it through the utilisation of modern sciences. Religious knowledge must be like a flowing river, constantly evolving and progressing to assist man in understanding truth.
Incomplete conceptions of God and the limitations of religious knowledge constitute obstacles to understanding Quranic truth. The verses invite man to reconsider these conceptions and transform religious knowledge. This transformation is like a breeze that removes the dust of heedlessness from the mirror of the heart and guides man towards the light of divine knowledge.
Verses 24 of Surah Al-Anfal and 16 of Surah Qaf represent two radiant gems of the Holy Quran that guide man towards a deeper understanding of his identity, the divine response to His call, and Gods infinite proximity. Divine response, as an inner inclination towards goodness and obedience, directs man towards spiritual life, while divine proximity signifies Gods infinite love for creation. These concepts liberate man from arrogance and heedlessness and lead him towards unity with the Origin of Being. Reevaluation of incomplete conceptions and transformation in religious knowledge are necessities for comprehending these exalted truths and actualising the faith identity of man.
Under the supervision of Sadegh Khademi
