لطفا منتظر باشید ...
of the Quranic verses, and whatever they stated was based on the understanding
and knowledge of the esoteric meaning of the verses.
The champions of this movement in the history of Islam consist of two
groups: the first group are the Ismailis, who are also known as the Batinis
(secret sect), and the other are the Sufis. Most of the Ismailis are found
in India and some of them are in Iran. They had formed an empire in Egypt
known as the Fatimid caliphate. The Ismailis are so-called Shiahs who
believe in six Imams. But all the Twelver Imami Shiah scholars are unanimous
in the opinion that in spite of their belief in six Imams, the Ismailis
stand at a greater distance from the Shiite faith than the non-Shiite
sects. The Sunnis, who do not believe in any of the Imams in the same sense
as the Shiah do, nevertheless are nearer to the Shiah than these "Six-Imami
Shiahs." The Ismailis, on account of their batini beliefs and secretive
practices have played a treacherous role in the history of Islam and have
had a big hand in causing serious deviations in the realm of Islam.
Besides the Ismailis, the Sufis are also charged with distortion of
the Quranic verses and had a long hand in interpreting them according
to their personal beliefs. Here I present a specimen of their exegesis
so that the extent and method of their misinterpretation may be known:
The anecdote of Ibrahim (A) and his son Ismail is described by the
Quran as follows: It occurred to Ibrahim (A) in his dream that he has
to sacrifice his son for the sake of God. At first he is perplexed regarding
such an instruction; but as he repeatedly has the dream reiterating the
same theme, he becomes certain of the Will of God and decides to obey the
Divine command. He puts the whole matter before his son, who also faithfully
accepts his fathers proposal of executing the Divine command:
"My son, I see in a dream that I shall sacrifice thee; consider
what thinkest thou?" He said, "My father, do as thou art bidden; thou shalt
find me, God willing, one of the steadfast." (37:102)
Here the aim is the expression of total submission and resignation towards
the Divine decree. For the same reason the father and son are ready to
execute the Divine command with whole-hearted purity and sincerity, but
the execution of the command was stopped by the Will of God. But the same
incident is interpreted by the Sufis in this fashion: Ibrahim here represents
intellect and reason (aql) and Ismail represents the self (nafs); the
Quranic anecdote is an allegory that hints at the attempt of reason to
murder the human self (nafs).
It is obvious that such interpretation of the Quran 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 Quran based
upon personal or sectarian bias and interests that the Prophet has said:
One who interprets the Quran according to his wish, should be certain
of his place in hell.
This kind of frivolous attitude towards the verses of the Quran amounts
to the betrayal of the Quran and that too of a grievous degree. The Quran
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 Quran demands that it verses should be
first contemplated over, before forming any adverse opinion against them.
Addressing the opponents, it says, why they dont ponder over the Quran,
what sort of hearts they possess, they are as if shut close and sealed:
What, do they not ponder the Quran? Or is it that there
are locks upon their hearts? (47:24)
The Quran 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 Quran 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 Quran and interpretation of the Quranic 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 Quran 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 Quran 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 Quran, 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
Quran 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 Quran, like the
sun and the moon, will present its movement and continuity; that is, the
Quran is not static or monotonous. In some other place the Prophet has
said that outwardly the Quran 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 Jafar al-Sadiq (A) was asked about the secret of it that
as the time passes and the more it is read and recited, the Quran increases
in its novelty and freshness day by day. The Imam al-Sadiq (A) answered:
Because the Quran is not for an exclusive age or for an
exclusive people.
The Quran 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 Quran:
Now we shall proceed to study the contents of the Quran from an analytic
viewpoint. Of course, if we were to deal with every subject of the Quran
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 Quran 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 Quran. 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 Quran is the problem
of the universe or the world of creation. We must examine the outlook of
the Quran 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 Quran is the problem
of the human being. The Quranic outlook regarding the human being must
be analyzed. Does the Quran possess an optimistic outlook of man? Does
it speak of him in pessimistic and negative terms? Does the Quran consider
man as a despicable creature, or does it acknowledge his nobility and dignity?
The other problem dealt with in the Quran is the problem of human society.
We have to see if the Quran 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 Quran, 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 Quranic view regarding history? What are
the forces that control the dynamics of history? To what extent can an
individuals influence affect the course of history in the view of the
Quran?
The Quran deals with numerous other issues. I shall enumerate some
of them here. One of them is the point of view of the Quran 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 (mumin)
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 Quran Introduce Itself?
For the purpose of analysing Quranic themes, it is better to start by
examining the opinion of the Quran about itself and its manner of self-introduction.
The first and foremost thing that the Quran 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 Quran 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 Quran 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 Quran and other heavenly books. Addressing Prophet
Moses (A), the Quran says:
That thou mayest bring forth your people from the darkness
into the light ... (14:5)
This darkness, this shadow, is the darkness of Pharaohs oppression and
injustice and that of his clique. The light is the light of justice and
freedom.
The exegetists of the Quran emphasize the point that whenever the Quran
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 Quran 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 Quran 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 Quran
The other issue is that of gaining familiarity with the language of the
Quran and the recitation of it. There are some people who think that the
Quran 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 Quran, but if they are even once asked) "Do you understand
the meaning of what you are reading?" they cannot answer. To recite the
Quran 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 Quran 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 readers mind, the Quran must be studied
with the intention of educating oneself. The Quran 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 Quran is to instruct and to teach. For this
purpose, the Quran addresses human reason and speaks in logical and demonstrative
terms. There is also another language that the Quran 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 Quran, 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 enemys 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 Quran speaks to the Divine instincts
of mankind. The Quran 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 Quran, 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 Quran 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 Quran 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 Quran 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 Quran very distinctly. (73:1 -4)
It asks the Prophet (S) to recite the Quran 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 Quran 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 Quran which,
in a very short period of time, converted the barbarous tribes of the Arabian
