of Nekounam (Session 815)
Surah Al-Imran, as one of the Medinan chapters of the Holy Quran, represents a precious gem in the treasury of Divine Revelation, whose depth and breadth of meanings guide the mind and heart of the reader towards contemplation on the mysteries of existence and divine guidance. The initial verses of this Surah, known as the yt as-Sadr (the opening verses), conceal within themselves profoundly deep and intricate concepts, like a profound ocean.
This treatise, focusing on the fourth verse of this Surah, explores the concepts of faith and disbelief, unity and division, and the impact of carnal desires on the path of divine guidance. The aim of this work is to provide a precise and comprehensive exposition of this verses content and the associated analyses, guiding the reader towards a deeper understanding of Quranic messages.
إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ
Translation: Surely, those who disbelieve in the signs of Allah will have a severe punishment, and Allah is Mighty, the Owner of Retribution.
Surah Al-Imran, akin to a lofty edifice among the chapters of the Holy Quran, holds a highly exalted position. The opening verses of this Surah, known as the yt as-Sadr, due to the profundity of their meanings and complexity of concepts, resemble a gem within a shell and are not readily accessible to superficial understanding.
These verses, by addressing foundational subjects such as faith, disbelief, and religious unity, invite the reader to profound reflection. Comprehending these verses necessitates divine grace and an in-depth exploration of their semantic layers, as if each word opens a window towards the boundless Divine Truth.
The opening verses of Surah Al-Imran delineate two distinct fronts: the front of the people of faith and the front of the people of disbelief. This division, like a clear line, defines the boundary between guidance and misguidance. Faith, like a divine light, guides the hearts of the believers towards unity and solidarity, whereas disbelief, akin to darkness, leads to dispersion and division.
This contrast manifests not only at the level of belief but also within sociological and psychological contexts, reflecting the profound impact of convictions on individual and collective behaviours.
The people of faith, whether followers of monotheistic religions or Muslims, tread a singular path rooted in belief in God, revelation, and the Prophets. The Holy Quran, by referencing the revelation of the divine scriptures, portrays this unity as a pure stream encompassing all divine religions.
In the third verse of Surah Al-Imran, this continuity is clearly articulated:
نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ
Translation: He has sent down upon you the Book with the truth, confirming that which was before it, and He revealed the Torah and the Gospel.
This verse, by emphasising the revelation of the Torah, the Gospel, the Quran, and the Furqan, places all divine scriptures upon a unified course. The Furqan, meaning the separator of truth from falsehood, is a prominent attribute of the Holy Quran; however, this distinction does not negate the unity with other divine scriptures. This unity, like a firm bond, connects the followers of divine religions towards a common goal: belief in God and adherence to revelation.
Despite the divine will for religious unity, human carnal desires, like a steadfast barrier, hinder the realisation of this unity. Humans, due to the unity of their souls, tend towards division rather than implementing divine unity.
These desires, like scattered winds, transform unity into multiplicity and fragment religion into numerous sects. Social psychology reveals that even within a family, despite common ancestry, disputes arise due to selfishness. This pattern repeats at the level of religions, where the desire for power and leadership converts religious unity into division.
To elucidate the impact of carnal desires, one may refer to the analogy of a family. In a family, all members share a common origin and lineage; nevertheless, disputes among brothers and sisters occur due to selfishness and personal desires. These conflicts can sometimes be more intense than those between neighbours or even friends, because close relationships broaden the field for the emergence of carnal desires.
This analogy serves as a mirror reflecting the reality of division in religions, where followers of divine faiths incline towards multiplicity due to selfishness rather than unity.
Carnal desires, like a toxic root, lead to the multiplicity of religions and sects. Within divine religions, each group pursues power and leadership, and this selfishness obstructs unity. For instance, in Christianity, institutions such as the Church and the Vatican refrain from uniting with other religions because of their desire to preserve authority. This ambition, like fire beneath ashes, burns religious unity and ignites multiplicity and division instead.
In contemporary history, even divine movements have not been immune to the harm of carnal desires. In a movement formed with the aim of unity and guidance, competition for power and leadership resulted in multiplicity and division. This illustrates that even in movements with divine intentions, selfishness can divert the path.
The Holy Quran, in the sequence of presenting divine scriptures, makes no distinction between the Torah, the Gospel, the Furqan, and the Quran, placing all upon a single path. This unity, like a pure stream, offers divine guidance to humanity. The order of revelation in the third verse, which mentions the Furqan last, does not imply superiority but indicates the continuity and coherence of divine revelation.
This continuity is an invitation towards religious unity, urging the followers of different faiths to avoid division and walk towards a shared goal.
The proverb stir the water, catch the fish serves as a mirror reflecting the conduct of those who seek personal gain through fomenting division. Such behaviour is also evident in religions, where individuals disrupt religious unity to satisfy their own desires. This analogy serves as a warning that division not only weakens religion but also leads to corruption and deviation.
In the fourth verse of Surah Al-Imran, instead of using the plural noun kuffr (disbelievers), the phrase الَّذِينَ كَفَرُوا (those who disbelieved) is employed, indicating multiplicity and dispersion in disbelief. This disbelief signifies a departure from religion and denial of divine signs, rather than a unified group.
The difference between kuffr and kafar is that the former refers to a united group, whereas the latter denotes fragmentation and lack of cohesion in disbelief. This distinction acts as a key revealing the fragmented nature of disbelief compared to the unity of faith.
Disbelief can be categorised into three types:
