of Nokounam, May His Sacred Spirit Be Sanctified, Session (1926)
The present book constitutes a profound and methodical exploration of the meanings and interpretations of selected verses from the Holy Quran, which approaches the multifaceted dimensions of the Divine verses with a scientific and spiritual perspective. This work, inspired by the exegetical tradition of religious scholars, seeks to elucidate the exalted Quranic concepts with a refined language and a systematic structure, catering to specialised audiences and researchers in the domain of religious sciences. Each section of this book is devoted to the interpretation of verses related to key themes such as enjoining good, glorification (Tasbih), reliance (Tawakkul), Divine mercy, and the knowledge of God, enriching the reader's understanding through precise analyses and semantic connections.
The structure of this book is designed such that each section, as an independent unit, examines one or several verses of the Holy Quran, explaining various aspects under clearly defined subtitles. In each part, following the presentation of the verses text and an exact, independent translation, a comprehensive and profound exegesis is provided. Ultimately, a coherent conclusion summarises the spiritual and scholarly achievements of that section. The final summation of the book establishes an overarching connection among all sections, presenting an integrated outlook on the discussed themes.
This section, by reflecting on a verse from the Holy Quran, addresses a doubt that occasionally arises in the understanding of enjoining good and forbidding evil. This verse, which invites focus on the self and individual guidance, simultaneously aligns with the principles of enjoining good and forbidding evil.
O you who have believed, attend to yourselves; if you are rightly guided, no harm will befall you from those who go astray. To Allah is your return all together, and He will inform you of what you used to do.
(Srah Al-Midah, Verse 105)
At first glance, this noble verse invites concentration on the self and individual reformation; however, this invitation is by no means in conflict with the duty of enjoining good and forbidding evil. Some, citing this verse, presume that the misguidance of others should not concern the believers; yet this interpretation requires more precise reflection. The verse explicitly states that the misguidance of others harms the believer only if he himself is not steadfast on the path of guidance. This steadfastness constitutes the prerequisite for the efficacy of enjoining good and forbidding evil, for only one who has attained guidance can direct others towards virtue.
The key point of this verse lies in emphasising the individual responsibility regarding ones own guidance. Enjoining good and forbidding evil is obligatory only where there exists the potential for influence. In cases where the misguidance of an individual or group has reached a stage beyond hope for reform, this duty is lifted from the believers shoulders. This meaning not only accords with other Quranic verses that render enjoining good and forbidding evil compulsory but also reflects the Divine wisdom underlying the legislation of rulings.
This section demonstrated that the noble verse, rather than negating enjoining good and forbidding evil, underscores the significance of individual guidance as the prerequisite for social reform. This verse calls the believers to self-purification and reminds them that guiding others proceeds solely through the reformation of oneself.
The connection of this section with the previous one lies in the emphasis on self-purification and moral refinement. Whereas the preceding section stressed individual guidance as the foundation for social influence, this section addresses the spiritual tools to achieve this goal, particularly through glorification (Tasbih) and blessings (Salawat).
So be patient over what they say and glorify the praise of your Lord before the rising of the sun and before its setting, and during some of the hours of the night and at the ends of the day, that you may be pleased.
(Srah T-H, Verse 130)
This verse invites mankind to glorify the Lord during specified times of the day and night, periods which, due to their spiritual and transcendental qualities, provide precious opportunities for connection to the Origin of existence. Glorification, which can be fulfilled even by uttering a single "Subnallh," is not merely a simple, accessible act of worship; rather, it exerts profound effects upon the human soul and psyche. This act, akin to repentance and blessings, serves as a key that unlocks the locks of lifes difficulties, lightens the human burden, and wards off calamities.
Glorification, especially at dawn and dusk, guides man towards Divine pleasure. This pleasure manifests not only in the spiritual dimension but also in daily life. For example, the mention of "Subnallh" functions as a healing remedy for those grappling with distraction or lifes hardships. The Divine angels, some of whom engage solely in glorification and repentance for the inhabitants of the earth, exemplify the significance of this mention within the cosmic order.
Furthermore, another verse also emphasises the importance of remembrance in the morning and evening:
O you who have believed, remember Allah with much remembrance, and exalt Him morning and afternoon.
(Srah Al-Azb, Verses 41-42)
This verse underscores the importance of persevering in remembrance, inviting mankind to glorify God at two critical times, morning and evening. Even a simple mention during these periods places a person among the remembrancers and rescues him on the Day of Resurrection, which is a day of regret, from the harmed. Salawat, as a central remembrance in the spiritual path, acts as a key that opens the doors of Divine mercy. The seeker should recite salawat sincerely and without additional supplications, softly and pleasantly, to a desired number so that his soul may find sweetness therein.
Glorification and blessings are two precious remembrances in the spiritual journey that relieve the individual from afflictions and guide him towards Divine satisfaction. This section highlighted the importance of these mentions at specific times and their role in the purification of the soul.
Building on the previous sections emphasis on remembrance and purification of the soul, this section examines verses that call mankind to reliance and spiritual empowerment.
To Allah is your return, and He is over all things competent.
(Srah Hd, Verse 4)
This verse, emphasising that all affairs return to God and His infinite power, invites mankind to rely upon and trust in the Lord. The mention of this verse, especially when recited silently, bestows spiritual power upon the individual and empowers him against physical and psychological weaknesses. For instance, those who face physical frailty or daily difficulties may, through persistent remembrance of this verse, harbour hope for managing their affairs.
The phrase "He is over all things competent" alone resembles a flame dispelling the darkness of weakness and incapacity, guiding man towards spiritual empowerment.
This section, emphasising the vastness of Divine mercy, demonstrated that God, even towards sinful servants, behaves with compassion and kindness, and His mercy is like a light that encompasses all creatures.
This section, linked to the extensive Divine mercy, examines verses that indicate God's love and compassion even towards disobedient servants.
Verse and Translation:
Then We sent upon them the flood, locusts, lice, frogs, and blood as distinct signs, but they were arrogant and were a criminal people.
(Surah Al-Arf, 7:133)
This verse speaks of God's compassion and patience towards disobedient servants. God, even towards the Children of Israel who were rebellious, instead of destructive punishment, sent partial punishments so that perhaps they might take heed. This behaviour reflects God's profound love for His servants who, despite their obstinacy, are met with patience and kindness.
Another verse confirming this subject:
And We saved the Children of Israel from the sea; then Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims. Now? And you were disobedient before and were of the corrupters. So today We will save you with your body so that you may be a sign for those who come after you. And indeed, many among the people are heedless of Our signs.
(Surah Ynus, 10:9092)
These verses narrate Gods gracious behaviour towards Pharaoh. Even at the moment Pharaoh professes faith, God preserves him as a sign for others, yet does not accept his faith due to his prior disobedience. This conduct exemplifies the balance between Divine justice and mercy.
This section, emphasising Divine compassion and patience towards disobedient servants, demonstrated that God behaves with dignity and magnanimity even towards enemies, and such conduct is a model for the faithful.
This section, continuing the discourse on Divine mercy and generosity, examines verses that describe God's gracious expression when addressing His servants.
Verse and Translation:
And We dispersed them throughout the earth as nations, some of them righteous and some of them otherwise. And We tested them with good and evil that perhaps they might return.
(Surah Al-Arf, 7:168)
This verse reflects God's gracious manner of speech, explicitly mentioning the good qualities of the servants, while referring to the bad in a general and gentle manner. This style indicates Divine dignity and magnanimity, which even in describing sinners employs soft and indirect expressions.
Another verse confirming this subject:
And it was revealed to Noah that none of your people will believe except those who have already believed, so do not grieve over what they used to do.
(Surah Hd, 11:36)
This verse, employing the passive voice, demonstrates that God even refrains from bluntness when expressing negative points, speaking with dignity and grace.
This section, emphasising Divine gracious expression, showed that God even in describing sinners uses soft and indirect phrases, and this conduct is a model for believers in their dealings with others.
This section, linked to the discussion of gracious expression, examines a verse that speaks of the Qurns role in literary recasting and purification of speech.
Verse and Translation:
Then We made you successors upon the earth after them so that We might observe how you would act.
(Surah Ynus, 10:14)
This verse, using the conjunction then, indicates purification of speech from the past and a new beginning. The Holy Qurn is like a pure source for literary recasting and purification of speech, capable of transforming literary sciences. This verse invites humans to reflect on their behaviour and reminds them that God observes the deeds of His servants.
This section, emphasising the role of the Holy Qurn in the purification of speech and literary recasting, demonstrated that this celestial book is an unparalleled source for transformation in literary and spiritual sciences.
This section, linked to the discussion on Divine gracious behaviour, examines verses addressing major wickedness and its consequences.
Verse and Translation:
And they swear by Allah that they are from among you while they are not of you; rather, they are a people who fear [but].
(Surah At-Tawbah, 9:56)
This verse speaks of a groups wickedness who falsely swear to be among the believers while in reality they are not. God in this verse overlooks minor faults of servants and only focuses on major wickedness. This indicates Divine mercy and dignity that disregard small errors and only address great sins.
Another verse confirming this subject:
If they find a refuge or caves or any place to enter, they would hasten thereto while rushing headlong.
(Surah At-Tawbah, 9:57)
This verse speaks of individuals who cunningly seek to escape responsibilities. This behaviour exemplifies major wickedness that cannot be repelled even by repentance and supplication.
