the Lectures of Nokounam, (Session 1857)
This treatise undertakes a profound and systematic examination of the concepts awl, abl, and ann in the Holy Qurn, with particular emphasis on the verses of Surah l Imrn and other related passages, aiming to elucidate the deep connections between human beings, God, and society. These concepts, embedded like radiant gems within the core of Qurnic verses, are worthy of contemplation not only from a theological perspective but also through ontological, psychological, and sociological lenses. In this work, employing a lucid and dignified language, an effort has been made to interpret the meanings of these terms within a coherent and spiritual framework, guiding the reader towards a deeper understanding of the truth of existence and its relationship with the Creator and society.
The concept of awl in the Holy Qurn is portrayed as a fluid and dynamic flow, signifying the active and all-encompassing presence of God amidst human beings and within their hearts. This notion, delicately employed in multiple verses, signifies not merely a barrier but an existential enclosure enveloping the human, guiding them towards awareness of the perpetual divine presence.
وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ
And know that Allah intervenes between a person and their heart, and that to Him you will be gathered.
This noble verse, with emphasis on the word وَاعْلَمُوا (and know), directs the audience towards the awareness of the truth that God, as the axis of existence, stands between the human and their heart, the centre of perception and feeling. This presence does not imply separation but serves as a bridge linking the human to the reality of their existence. Here, awl is a mutable container in which God holds the human heart in His grasp, protecting it from harm and error. From an ontological standpoint, this concept aligns with the theory of the unity of existence, where human beings and their hearts are divine manifestations, and God, as the central truth, encompasses them.
One of the prominent features of the concept awl in the Holy Qurn is its manifestation in triadic structures depicting the relationship among the object, its surroundings, and the barrier. This structure reveals a precise and divine order in the relations between human beings, society, and God.
لَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ
If you had been harsh and hard-hearted, surely they would have dispersed from around you.
In this verse, awl denotes the environment surrounding the Prophet Muhammad (peace be upon him), referring to the dynamic and mutable relationship between him and the community. This concept is also present in other verses such as وَمَنْ حَوْلَهُمْ مِنَ الْأَعْرَابِ (At-Tawbah: 101) and وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُمْ مِنَ الْقُرَى (Al-Ahqaf: 27). These triads, comprising an object (e.g., the Prophet or society), its surroundings (e.g., the community or villages), and the barrier (God or divine reality), illustrate the Qurnic order in explaining human and divine relations.
From a philosophical viewpoint, awl differs from the concept of boundary. While awl refers to an external and dynamic environment encompassing the object, boundary is considered a part of the object itself. This distinction also holds in sociological analyses, where awl may be interpreted as the social or cultural space surrounding an individual or community.
The concept of abl in the Holy Qurn is depicted as a rope that connects human beings to God and society. This rope, symbolising unity, steadfastness, and tension, is cited in multiple verses as a means of salvation from dispersion and humiliation.
وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا
And hold firmly to the rope of Allah all together and do not become divided.
This noble verse, with the emphasis on وَاعْتَصِمُوا (hold firmly), calls for unity and solidarity through adherence to the divine rope. Here, abl is like a rope which, through its complexity, strength, and order, guides human beings towards unity and cohesion. This concept refers not only to connection with God but also to social solidarity.
ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَحَبْلٍ مِنَ النَّاسِ
Humiliation has been imposed upon them wherever they are found, except by a rope from Allah and a rope from the people.
This verse, found in Surah l Imrn (3:112), refers to two ropes: the divine rope and the human rope. abl min Allah denotes the commitment and connection of human beings to God, while abl min an-Ns indicates social and communal obligations. These two ropes rescue human beings from humiliation and dispersion and guide them towards dignity and cohesion.
Verse 112 of Surah l Imrn, by stressing abl min an-Ns, refers to the popular attributes of prophets, saints, and virtuous individuals. These persons, due to their selfless commitment to the people and service to society, are protected from humiliation and dispersion. This characteristic is observed not only in Islamic traditions but also in global cultures, where virtue and service to people hold a noble and universal value.
From a sociological perspective, abl min an-Ns underlines the importance of social solidarity and collective responsibility. This concept aligns with modern theories of social capital, where social connections and mutual commitments lead to societal cohesion and advancement. Prophets and saints, like bubbling springs, guarantee the spiritual and social vitality of society through their service to people.
The Holy Qurn, emphasising the perpetual presence of God and angels in observing human deeds, invites human beings to awareness and responsibility. This surveillance, akin to an ever-present light shining upon the heart and actions of the individual, leaves no deed hidden from divine sight.
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
And We are closer to him than [his] jugular vein.
This verse (Qf: 16), by referring to Gods existential closeness to the human being, highlights the role of competing and noble angels as meticulous observers of human actions. This oversight reflects the divine system wherein no word or deed of humans escapes the eyes of God and the angels.
From a psychological standpoint, this oversight may be interpreted as internal self-awareness, which calls the human to accountability for their deeds. Philosophically, the verse points to the existential unity between God and the creation, where no distance exists between human and their Lord.
The concept of ann in the Holy Qurn is portrayed as a pure spring of divine affection and love, flowing within the essence of God and some of His special servants. This attribute, manifesting as profound love and compassion, forms the foundation of the relationship between God and creation.
وَالْمُؤْمِنُونَ أَشَدُّ حُبًّا لِلَّهِ
And the believers are stronger in love for Allah.
This verse (Al-Baqarah: 165), by emphasising the intense love of the believers for God, introduces ann as a distinctive attribute inherent in some of Gods beloved servants. ann, ranked below Wudd, is a special and natural love granted by God to His chosen servants.
From a philosophical perspective, ann indicates divine action through love, where God, as the active benevolent agent, creates and guides beings with affection and compassion. This view aligns with mystical theories of divine love, where love constitutes the axis of existence and the relationship between God and creation.
Love flows as a bubbling current throughout all beings, from humans to plants. This love, manifested in attributes such as ann, Wudd, and Ramah, underlies creation and the movement of existence. Prophets and saints, like shining stars, ensure the spiritual vitality of society by immersing themselves in this divine love.
From the perspective of Islamic philosophy, love as the driving force of existence has been emphasised in the works of philosophers like Mulla adr and mystics like Mawln. This viewpoint resonates with modern theories regarding existential motivations and love as a factor in social cohesion.
Reflection upon the concepts of awl, abl, and ann in the Holy Qurn, like a spiritual journey, guides human beings towards a deeper comprehension of their relationship with God and society. awl, as a mutable container, manifests the perpetual presence of God amidst the human and their heart. abl, as a steadfast rope, connects the human to God and society, rescuing them from humiliation and dispersion. ann, as the essence of divine love, forms the foundation of creation and existential movement. These concepts invite humans to awareness, humility, and commitment towards God and society, establishing profound links between Qurnic verses and modern concepts in the humanities.
Under the supervision of Sadegh Khademi
