The Noble Qurn, being the Book of guidance and light, encompasses truths that direct the intellect and the soul of humankind toward reality. This exposition, by reflection upon selected verses from this celestial scripture, endeavoursusing elevated diction and a scholarly structureto explicate the profound and pragmatic meanings of these verses for a specialised, academic readership. Each section of this compendium, inspired by the verses and deep analyses, examines various facets of knowledge, gnosis, and the role of religious scholars in guiding society. Its aim is that by linking Qurnic concepts with contemporary intellectual needs, a path may be opened toward a more precise and utilitarian understanding of religion.
In this section, through contemplation of a Qurnic verse, the difference between spontaneous knowledge (ilm) and accumulated information (malmt) is addressed. This distinction is foundational for understanding the station of the scholar and his role in the production of knowledge.
أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا
Do they not see that this calf does not respond to them with a speech, nor does it possess for them harm or benefit? (Sra H, verse 89)
This noble verse refers to the narrative of the golden calf fashioned by the Samiri, which emitted a seductive sound; yet that sound was neither voluntary nor intrinsic to it. The calf symbolizes something that utters a sound in appearance only, but lacks will and autonomy. This imagery offers a profound metaphor for distinguishing between malmt and ilm. Malmt, like the calfs voice, are data that accumulate within the mind but lack a spirit of creativity and volition. In contrast, ilm is a spontaneous flow arising from within the scholar and, by virtue of his will and choice, is expressed in an authored, generative form.
A scholar who confines himself to mere accumulation of malmt is like the Samiris calf, echoing a predetermined sound yet incapable of responding to novel questions or generating new knowledge. Such a personeven if endowed with vast memoryis not a poet of gnosis but merely a custodian of data. True ilm necessitates ijtihd, analysis, and inference; the genuine scholar is one who, by means of his active mind, reproduces knowledge.
This distinction carries a profound message for educational and research systems. Systems oriented exclusively toward memorisation and accumulation of data cannot nurture a dynamic and creative discourse. The true scholarrelying on will and creativitygenerates knowledge that not only answers the questions of the age but also opens pathways for the future. This perspective underscores the necessity of rethinking methods in religious science education to cultivate not guardians of information but creative, ijtihdi scholars.
The distinction between ilm and malmt is foundational to comprehending the scholars role in knowledge production. Ilm is a living, dynamic current emerging from the scholars volition and creativity, whereas malmt is an accumulation that, devoid of the spirit of ijtihd, leads only to repetition. This part emphasises the importance of nurturing scholars who, through an active and creative mind, engage in the production of new and effective knowledge.
The connection of this section to its predecessor is that true ilm is not confined to theoretical realms, but also embraces empirical sciences. Here, through reflection on another verse, the significance of empirical sciences in the mission of religious scholars is addressed.
وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ
And construct the ark under Our observation and Our inspiration, and do not address Me concerning those who have wronged; indeed, they are to be drowned. (Sra Hd, verse 37)
This verse pertains to the mission of Noah (peace be upon him) in constructing the ark. This undertaking was not miraculous in nature, but the result of a gradual and empirical effort conducted under divine supervision. The imperfect verb yafalu (makes/does) emphasises the incremental character of this process, and indicates that religious scholars must possess the ability to utilise empirical knowledge so as to fulfil their inheritance of prophets.
Linking empirical sciences with the religious mission
The noble verse invites religious scholars to draw upon empirical sciences. Just as Noah (peace be upon him) by building the ark exemplified a synthesis of science and faith, religious scholars too must be able to deploy empirical knowledge in service of guiding the community. For instance, Shaykh Bahs construction of a bath warmed by a minimal flame illustrates how religious knowledge can harmoniously integrate with empirical science.
Moreover, another Qurnic verse merits attention:
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ
And indeed We have created above you seven pathways, and We were not unaware of the creation. (Sra Muminn, verse 17)
The phrase saba ariq (seven pathways) refers to the orbital and rotational motions of the heavens. This concept is congruent with modern knowledge of spacecraft trajectories, and indicates the Qurns pioneering expression of scientific notions. Religious scholars, by investigating such verses, should attain deeper understanding of empirical sciences and place them at the service of faith.
Empirical sciences are an inseparable component of the mission of religious scholars. Just as the prophets utilised the sciences of their time to guide society, religious scholars must master empirical sciences and open novel pathways for societal guidance and advancement. This part emphasises the necessity of interweaving religious knowledge with empirical sciences.
In this section, relying on another verse, the critique of knowledge based on conjecture and estimation is presented, and emphasis is placed on the significance of certainty in religious gnosis.
وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا إِنَّ اللَّهَ عَلِيمٌ بِمَا يَفْعَلُونَ
And most of them follow nothing but conjecture; indeed, conjecture does not avail in the least against the truth. Indeed, Allah is aware of what they do. (Sra Ynus, verse 36)
This verse clearly states that knowledge rooted in conjecture cannot lead one to truth and tranquillity. True ilm arises only from certainty and assurance; it is bestowed by God upon whomever He wills. Speculative knowledge, though perhaps alluring in appearance, ultimately deprives the scholar of true gnosis.
Consequences of speculative knowledge
Scholars who settle for speculative knowledge will, at the end of their lives, grow weary of it and search for reassuring gnosis. In contrast, the mystic who from the outset journeys with certainty and divine gnosis never tires of this path. This underscores the need to reorient scientific approaches from conjecturecentrism toward certaintycentrism.
Speculative knowledge, though seemingly knowledgegenerative, cannot lead one to truth and tranquillity. Religious scholars must, relying on certainty and assurance, produce knowledge that is not only connected to reality but also revitalises thirsty souls.
This section, in connection with preceding parts, underscores the importance of preserving simplicity and sincerity alongside knowledge, and shows that without action, knowledge leads to hardness of heart.
وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ
And the evil consequences of what they earned appeared to them, and what they used to ridicule encompassed them. (Sra Jthiyah, verse 33)
This verse refers to those who, by virtue of their knowledge, turn away from truth and mock it. A scholar who does not act upon his knowledge, in effect, mocks the truth and is exposed to hardness of heart.
The importance of simplicity in knowledge
A true scholar, even at the pinnacle of erudition, must maintain a simple and sincere spirit. He must be able to stand among people with sincerity and without arrogance, adhering to religious values. For instance, a scholar who on the day of shr cannot join a gathering and lament, has departed from the spirit of simplicity and sincerity. This illustrates the danger of hardness of heart, which can turn the scholar into a selfcentred and indifferent being.
Knowledge is only noble when accompanied by simplicity and sincerity. Religious scholars must preserve a publicoriented spirit and sincerity, avoid hardness of heart, and bring their knowledge into service of righteous action.
This section, leaning on another verse, addresses the importance of order and coordination in propagating religion, and underscores the necessity of supporting religious propagators.
إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُمْ مُرْسَلُونَ
When We sent to them two, they denied them, so We strengthened them with a third, and they said, Indeed, we are sent to you. (Sra Y Sn, verse 14)
This verse refers to the sending of two messengers, which was then reinforced by a third. This signifies an organised structure in propagating religion. God, by sending further prophets to assist the initial messengers, exemplifies cooperation and support in the propagation of religion.
Application of propagational order
This verse emphasises the necessity of supporting religious propagators. Just as God aided the prophets among themselves, religious institutions must support propagators so that they are not left alone when facing denial and difficulties. Furthermore, the verse demonstrates that plurality of jurisprudents and scholars in one era is not problematic, but can strengthen the propagation of religion, provided it is accompanied by cooperation and coordination.
Order and support in the propagation of religion are key factors in the success of the divine mission. Religious scholars should, through cooperation and coordination, serve the guidance of society and avoid any form of unhealthy competition.
This section, connected with earlier parts, addresses the necessity for authority and dignity of religious scholars as heirs of the prophets.
هَذَا خَلْقُ اللَّهِ فَأَرُونِي مَاذَا خَلَقَ الَّذِينَ مِنْ دُونِهِ بَلِ الظَّالِمُونَ فِي ضَلَالٍ مُبِينٍ
This is the creation of Allah; so show Me what those besides Him have created. Nay, the wrongdoers are in manifest error. (Sra Luqmn, verse 11)
This verse, by challenging the claimants of deity, underscores the authority and power of Allah. Through the display of His creation, God asks those who claim to be other than Him to produce a miracle. This reveals the importance of authority in the divine mission.
Authority of religious scholars
Religious scholars, as heirs of the prophets, must possess scholarly and spiritual authority. This authority should manifest not only in theoretical knowledge but also in practical ability and spiritual dignity. A scholar lacking in such authority cannot legitimately claim prophetic inheritance. Moreover, obedience to scholars is obligatory only insofar as they manifest scientific and spiritual competence.
The authority of religious scholars is an essential prerequisite for guiding society. Scholars must, through knowledge, justice, and dignity, continue the path of the prophets and avoid weakness and incapacity.
Through reflection on selected verses of the Noble Qurn, this compendium has examined various dimensions of knowledge, gnosis, and the role of religious scholars in guiding society. From the distinction between ilm and malmt to the necessity of utilising empirical sciences, avoiding speculative knowledge, preserving simplicity and sincerity, structuring propagation, and establishing the authority of scholars, this writing has soughtthrough elevated diction and scientific structureto propose pathways toward a deeper and more practical understanding of religion. It is hoped that these reflections may serve as guiding lights for researchers and scholars in the journey of guidance and gnosis.
Under the supervision of diq Khdami
