لطفا منتظر باشید ...
It is obvious that such interpretation of the
Qur'an is like wanton treatment of it, and presents a distorted perspective
of its teachings. It is in the context of such deviate interpretations
of the Qur'an based upon personal or sectarian bias and interests that
the Prophet has said: One who interprets the Qur'an according to his wish,
should be certain of his place in hell.
This kind of frivolous attitude towards the verses
of the Qur'an amounts to the betrayal of the Qur'an and that too of a grievous
degree. The Qur'an itself strikes a middle course between the stagnant
and narrow-minded attitude of the Akhbaris and the unwarranted and deviate
interpretations of the Batinis. It recommends a course of sincere, disinterested
study and asks for unbiased and unprejudiced meditation over its meanings.
Not only the believers and the faithful, but even the infidels are invited
by it to contemplate over its verses. The Qur'an demands that it verses
should be first contemplated over, before forming any adverse opinion against
them. Addressing the opponents, it says, why they don't ponder over the
Qur'an, what sort of hearts they possess, they are as if shut close and
sealed:
What, do they not ponder the Qur'an? Or is it
that there are locks upon their hearts? (47:24)
The Qur'an also says in one of its verses:
(This is) a Book We have revealed to you abounding
in good, that they may ponder the verses.
That is, We have not sent the Qur'an to be kissed,
embraced and put on the niche to gather dust, but for men to read and to
contemplate about its contents:
That those endowed with understanding may ponder
its signs and so remember. (38:29)
The above verse and scores of other such verses
emphasize the importance of contemplation in the Qur'an and interpretation
of the Qur'anic verses, although not an interpretation based on personal
caprices and bias, but a just, truthful and balanced interpretation free
of all traces of selfish interests. If we try to comprehend the Qur'an
in an honest and unbiased way, it is not at all necessary to solve all
problems that we find in it. In this regard the Qur'an is similar to Nature.
In Nature, too, a number of mysteries have neither been solved yet, nor
can they be solved in present conditions, yet are likely to be solved in
the future. Moreover, in studying and understanding nature, man has to
tailor his ideas in accordance with Nature itself. He is forced to interpret
Nature in accordance with its reality. He cannot define Nature in terms
of his own caprices and inclinations. The Qur'an, like the book of Nature,
is a book that has not been sent for a specific age and time. Had it been
otherwise, all the secrets of the Qur'an would have been discovered in
the past; this heavenly Book would not have presented its charm, freshness
and vitality. But we see that the possibility of contemplation, reflection
and discovery of new dimensions is inexhaustible in the case of this Holy
Book. This is a point that has amply been emphasized and clarified by the
Prophet and the Imams. In a tradition, it is related from the Prophet (S)
that the Qur'an, like the sun and the moon, will present its movement and
continuity; that is, the Qur'an is not static or monotonous. In some other
place the Prophet has said that outwardly the Qur'an is beautiful and inwardly
it is deep and unfathomable. In 'Uyun akhbar al-Rida, from the Imam al-Rida
(A), it is quoted that Imam Ja'far al-Sadiq (A) was asked about the secret
of it that as the time passes and the more it is read and recited, the
Qur'an increases in its novelty and freshness day by day. The Imam al-Sadiq
(A) answered:
Because the Qur'an is not for an exclusive age
or for an exclusive people.
The Qur'an has been sent for all ages and for
all human beings. It is so composed that in spite of changes in knowledge,
outlook and approach through various times and ages, it surpasses all learning
and knowledge in all ages. While it encompasses mysteries and abstruse
intricacies for the reader of every age, at the same time it presents a
great feast of meanings and ideas that can satiate the needs of every time
in accordance with the capacity of that particular age.
Issues in an Analytical Study of the Qur'an:
Now we shall proceed to study the contents of
the Qur'an from an analytic viewpoint. Of course, if we were to deal with
every subject of the Qur'an separately, it would call for --as Rumi would
say-- seventy tons of paper. So we will confine our discussion mainly to
general and then a few particular issues.
The Qur'an has dealt with a vast range of subjects,
and in this process, it is more concerned with certain subjects and less
with others. The universe and its Creator are among the most recurring
themes of the Qur'an. We must try to see how it treats this theme. Is its
outlook philosophical or gnostic? Is its treatment similar to that of other
religious books like the Bible and the Torah? Is it similar to that of
the religious books of Hinduism? Does it deal with this problem in its
own independent manner?
The other problem that is repeatedly treated by
the Qur'an is the problem of the universe or the world of creation. We
must examine the outlook of the Qur'an about the universe. Does it regard
the universe and all creation to be an exercise in vanity and futility
or does it regard it as being based on coherent truth? Does it consider
the state of affairs in the universe as being based upon a series of laws
and principles, or does it regard it as a chaotic phenomenon in which nothing
is the cause or condition of any other thing? Among the general issues
dealt by the Qur'an is the problem of the human being. The Qur'anic outlook
regarding the human being must be analyzed. Does the Qur'an possess an
optimistic outlook of man? Does it speak of him in pessimistic and negative
terms? Does the Qur'an consider man as a despicable creature, or does it
acknowledge his nobility and dignity?
The other problem dealt with in the Qur'an is
the problem of human society. We have to see if the Qur'an considers the
society to be primary and the individual as secondary or whether it subordinates
the society to the individual. Are societies, according to the Qur'an,
subject to laws governing their life and death, their rise and decline,
or are these conditions applicable to individuals alone? In the same way,
its conception of history also needs to be clarified. What is the Qur'anic
view regarding history? What are the forces that control the dynamics of
history? To what extent can an individual's influence affect the course
of history in the view of the Qur'an?
The Qur'an deals with numerous other issues. I
shall enumerate some of them here. One of them is the point of view of
the Qur'an about itself. The other issue is related to the Prophet (S)
and its manner of introducing and addressing him. Another issue is its
definition of a believer (mu'min) and his characteristics and so on.
Furthermore, each of these general issues possesses
various branches and divisions. For example, when discussing mankind and
its situation, it is natural to speak about morality. Or, when speaking
about society, the problem of human relationships also unavoidably enters
the discussion. The same is true of such notions as "enjoining good and
forbidding evil," and the problem of social classes.
How does the Qur'an Introduce Itself?
For the purpose of analysing Qur'anic themes,
it is better to start by examining the opinion of the Qur'an about itself
and its manner of self-introduction. The first and foremost thing that
the Qur'an pronounces about itself is that all of its words, phrases and
sentences are the Word of God. It makes clear that the Prophet (S) was
not its author; rather the Prophet only related whatever was revealed to
him through the agency of the Ruh al-Qudus (Gabriel) with the permission
of God.
The Qur'an describes its other function as the
presentation of the Prophetic mission, which is aimed at guidance of humanity,
by delivering it from darkness and leading it towards light:
A Book We have sent down to thee that thou mayest
bring forth mankind from the darkness into the light... (14:1)
Without doubt the darkness of ignorance is one
of the vices from which the Qur'an emancipates humanity and leads it towards
the light of knowledge and wisdom. However, if merely ignorance were regarded
as darkness, then the philosophers could have accomplished this job. But
there exist other evils more dangerous than the vice of ignorance, and
to subdue them is beyond the power of sheer knowledge. Among them are the
vices of worship of material benefits, egoism, enslavement to desires,
and greed, which are considered to be personal and moral vices. Social
vices like oppression and discrimination manifest the spiritual darkness
of a society. In Arabic, the word zulm (injustice and oppression) is derived
from the same root as zulmah (darkness), which shows that injustice is
a form of social and spiritual darkness. To struggle against such forms
of darkness is the responsibility and mission of the Qur'an and other heavenly
books. Addressing Prophet Moses (A), the Qur'an says:
That thou mayest bring forth your people from
the darkness into the light ... (14:5)
This darkness, this shadow, is the darkness of
Pharaoh's oppression and injustice and that of his clique. The light is
the light of justice and freedom.
The exegetists of the Qur'an emphasize the point
that whenever the Qur'an mentions darkness, it always uses it in the plural
form although it always uses light in its singular form. This means that
the word, (darkness) includes all sorts of darkness, all of the evil ways
that lead towards darkness, and that (light) signifies one single right
path --the path of righteousness, whereas the ways of deviation and perversion
are many. In Suurat al-Baqarah, the Qur'an says:
God is the Protector of the believers; He brings
them forth from the darkness into the light. And the unbelievers --their
protectors are taghut, that bring them forth from the light into the darkness
... (2:257)
The Qur'an determines its goal to be the breaking
of the chains of ignorance, misguidance, moral and social corruption and
destruction, or in other words, to dissipate all sorts of (darkness) and
to guide humanity in the direction of justice, goodness and light.
The Language of the Qur'an
The other issue is that of gaining familiarity
with the language of the Qur'an and the recitation of it. There are some
people who think that the Qur'an is to be read merely for the purpose of
obtaining spiritual reward (thawab) without need of understanding anything
of its contents. They continuously recite the Qur'an, but if they are even
once asked) "Do you understand the meaning of what you are reading?" they
cannot answer. To recite the Qur'an is essential and good, being regarded
as the first step necessary for comprehending its contents; and not merely
as a means for gaining Divine reward.
The comprehension of the meaning of the Qur'an
has certain peculiarities to which due attention must be paid. While other
books are read for the purpose of acquiring the knowledge of novel ideas
that merely involve reason and the rational faculties of the reader's mind,
the Qur'an must be studied with the intention of educating oneself. The
Qur'an itself clarifies this point:
A book We have sent down to thee, blessed, that
men possessed of mind may ponder its signs end so remember. (38:29)
One of the functions of the Qur'an is to instruct
and to teach. For this purpose, the Qur'an addresses human reason and speaks
in logical and demonstrative terms. There is also another language that
the Qur'an makes use of. But this language is not used to appeal to the
faculty of reason, but to the heart. This is the language of feeling. Whosoever
wants to acquaint himself with the Qur'an, should be familiar with both
of the languages and be able to make use of both of them simultaneously.
It is a grave mistake to separate one from the other.
That which is termed here as the heart, is the
great source of profound feeling that resides within all human beings.
This is sometimes also called "the sense of being", i.e. the feeling of
relationship between human existence and the Absolute Being.
One who knows the language of the heart, when
he addresses the human being in this language, can move the inner depths
of his being. It is not merely the mind and the intellect alone which is
affected, but his whole being, which is profoundly influenced. This sort
of influence can perhaps be illustrated by the example of music. The various
forms of music share the common quality which is stimulation of human feelings.
Music appeals to the human soul and immerses it into a specific world of
feeling. The nature of feelings, excited by different kinds of music, of
course, varies. Certain types of music may be associated with the passions
of valour and bravery. In the past, on the battlefield, the effects of
martial music were evident. Sometimes its effects were so strong that the
frightened soldiers who would not dare come out of their bunkers, were
made to march in fervour despite fierce attacks from enemy's ranks. It
is possible that certain other kinds of music may excite sensual feelings
and invite the listener to succumb to sensual vices. The results of such
music are noticeable in the moral waywardness of our own times. Perhaps
no other thing could have so effectively broken down the walls of morality
and chastity to the extent of this kind of music. Other kinds of instinctive
feelings and passions, whether aroused by means of music or by some other
means, can be controlled when addressed in the language that appeals to
them.
One of the most sublime instincts and emotions
present in all human beings is the urge for religion and the natural quest
for God. It is in the same heavenly echoes that the Qur'an speaks to the
Divine instincts of mankind. The Qur'an itself recommends that its verses
be recited in fine and beautiful rhythms; for it is in those heavenly rhythms
that it speaks to the Divine nature of man. The Qur'an, describing itself,
maintains that it speaks in two languages. Sometimes it introduces itself
as the Book of meditation, logic and demonstration; at other times as the
Book of feeling and love. In other words, it does not merely seek to nourish
the intellect and thought, but also nurtures the human soul.
The Qur'an lays great emphasis on its own specific
quality of music, a music which more than any other music, is effective
in arousing the profound and sublime feelings of the human heart. The Qur'an
directs the believers to devote a few hours of the night to reciting its
verses, and to recite them during their ritual prayers when their attention
is turned towards God. Addressing the Prophet, the Qur'an says:
O thou enwrapped in thy robes, keep vigil the
night, except a little (a half of it, or diminish a little, or add a little)
and chant the Qur'an very distinctly. (73:1 -4)
It asks the Prophet (S) to recite the Qur'an while
standing for the prayers. Tartiil means to recite neither too hastily that
words cannot be distinguished, nor too slowly that their connection be
lost. It commands the Prophet (S) to recite its verses rhythmically, and
at the same time to cogitate upon their meaning. Again, in a later verse
of the same surah, the Prophet is reminded that he needs enough sleep to
effectively perform the daily chores of business or jihad in the path of
God; nevertheless, he should not forget to seclude himself for worship.
It were the same rhythms of the Qur'an that became
the singular source of spiritual joy and strength, and the means of producing
inner purity and sincerity among Muslims. It was the same music of the
Qur'an which, in a very short period of time, converted the barbarous tribes
of the Arabian peninsula, into a steadfast nation of committed believers,
who could grapple with the greatest powers of the age and overthrow them.
The Muslims did not merely view the Qur'an as
a book of moral advice and instruction alone, but also, as a spiritual
and ideological tonic. They recited the Qur'an with devotion of heart during
their intimate nightly supplications, and during the day, they derived
from it the strength to attack the unbelievers like roaring lions. The
Qur'an had just such an expectation of those who had found their faith.
Addressing the Prophet, it says:
