of Nekounam, (Session 1850)
The Noble Quran, like a profound and boundless ocean, contains knowledge wherein each word opens a window towards the comprehension of truth and the cosmic order. This treatise examines and elucidates the key concepts of Bas (woe), blessing, sealing, abandonment, earthquake, eclipse, and removal as expressed in the verses of this divine scripture. These terms, each reflecting an aspect of the relationship between humanity and God and the system of creation, have been explored from philosophical, mystical, psychological, and social perspectives. The aim of this study is not only to clarify the meanings of these concepts within the Quranic context but also to present a comprehensive outlook on their connection with divine love, human merit, and the consequences of human actions. This work, structured systematically and relying on Quranic verses, endeavours to present these notions in clear and elevated language to the reader.
The word Bas appears 37 times in the Noble Quran and denotes the worst condition or ultimate fate, primarily describing the outcome of reprehensible deeds such as disbelief, polytheism, and arrogance. This term is mostly employed in reference to the punishments of the Hereafter, such as Hellfire, and only rarely pertains to worldly matters. These occurrences are restricted to specific groups like the disbelievers and the arrogant who resist the truth.
Then he is driven to the torment of the Fire, and what an evil destination it is.
(Al-Baqarah: 126)
Hell is sufficient for him, and what an evil resting place it is.
(Al-Baqarah: 206)
And they sold it for a small price, so evil is what they have purchased.
(Aal Imran: 187)
From a philosophical viewpoint, Bas represents a deviation from the innate disposition and neglect of divine blessings. This notion, like a mirror, calls upon humans to reconsider their conduct and warns that arrogance and disbelief lead to a dreadful end. In the mentioned verses, Bas refers to Hell and the punishment of the Hereafter; however, in worldly matters, it is confined to the deeds of specific groups such as disbelievers and polytheists. This limitation indicates that the world in itself is not Bas, but rather it is the reprehensible actions of humans that steer it towards evil.
Bas is used in two domains within the Noble Quran: the worldly and the Hereafter. In the worldly realm, the term refers to the wrongful deeds of disbelievers, polytheists, and the arrogant, whereas in the Hereafter, it denotes Hellfire and the dreadful outcome. This distinction, from a philosophical standpoint, manifests the systematic nature of existence and the profound connection between this world and the next.
So evil is the abode of the wrongdoers.
(Aal Imran: 151)
So evil is the abode of the arrogant.
(An-Nahl: 29)
Worldly Bas is limited to those groups who have turned away from the truth through disbelief and arrogance, whereas the Hereafter Bas is absolute and encompasses the torment of Hell. This differentiation, serving as a bridge between the two realms of existence, demonstrates that the world is a ground for planting good deeds, and its evils result from the reprehensible acts of humans.
The concept of Bas in the Noble Quran, like a warning beacon, invites humanity to abstain from disbelief, polytheism, and arrogance. This term, mostly referring to the punishment in the Hereafter, is in worldly cases limited to particular groups. Therefore, the world itself is not intrinsically corrupt, but the wrongful deeds of humans lead it towards evil. This analysis urges humans to contemplate their conduct and return to the path of their innate divine disposition.
The term Blessing (Namah), used 34 times in the Noble Quran, denotes the divine bounties and favours in both this world and the Hereafter. This word encompasses material blessings such as provision and life, as well as spiritual blessings such as faith and guidance. In contrast to Bas, which points to a grim fate, blessing manifests the vastness of divine grace.
They are those with whom Allah has favoured among the Prophets.
(An-Nisa: 69)
And remember the blessing of Allah upon you.
(Al-Maidah: 7)
And if you were to count the blessing of Allah, you could not enumerate them.
(Ibrahim: 34)
Divine blessings, like a vast table, are provided for all creatures in this world. The Noble Quran, emphasising the innumerability of blessings, invites humans to gratitude and rightful utilisation of these bounties. From a mystical perspective, blessings signify the infinite love of God guiding humanity towards perfection.
Worldly blessings, like seeds in the earthly field, serve as the basis for happiness in the Hereafter. Verses mentioning Gardens of Bliss illustrate the deep connection between this world and the Hereafter within the divine system.
Peace be upon you for what you patiently endured; and excellent is the final home.
(Ar-Rad: 24)
Excellent is the reward of the workers.
(Az-Zumar: 74)
These verses, like mirrors, show that worldly blessings such as faith and righteous deeds manifest in the Hereafter as Gardens of Bliss. From a philosophical viewpoint, this connection reveals the ontological unity of this world and the Hereafter within the divine system.
Certain cultures regard the world as inherently lowly and blameworthy; however, this viewpoint conflicts with the Quranic verses. The world is, like a fertile field, a platform for receiving divine blessings and the foundation for eternal felicity.
The Noble Qurans emphasis on worldly blessings such as provision, life, and guidance indicates the intrinsic value of the world. From a social perspective, these misconceptions have sometimes resulted from historical and cultural impacts, such as foreign domination, which have undermined the spirit of Islamic societies and deprived them of enjoying worldly blessings.
Blessing in the Noble Quran, like a clear stream, flows divine bounties in this world and the Hereafter. These blessings, encompassing material and spiritual goods, invite humans to gratitude and rightful utilisation. The linkage of worldly blessings with eternal felicity exemplifies the systematic nature of creation. The critique of erroneous worldviews invites reconsideration of such perspectives and a return to the Quranic view that regards the world as a platform for human elevation.
