of , Session 816
Surah Al-Imran, one of the profound and rich chapters of the Holy Quran, opens a window towards divine knowledge with content that is deep and multilayered. This surah, with verses akin to shining gems embedded in the fabric of creation, invites the mind and soul of the reader to contemplation. Verse four of this surah, by speaking about disbelief in the divine signs and its consequences, poses fundamental questions before humanity: What is disbelief? Which are the divine signs? And how does the torment resulting from this disbelief manifest within individuals and society? This treatise endeavours to elucidate the meanings of this verse with clear and dignified language. Utilising metaphor and allusion, the concepts of this verse are portrayed in a manner that preserves its spiritual essence while simultaneously revealing its profound connections to psychology, sociology, and theology.
إِنَّ ٱلَّذِينَ كَفَرُوا بِآيَاتِ ٱللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ
Indeed, those who disbelieve in the signs of Allah, for them is a severe punishment; and Allah is Almighty, Owner of Retribution.
Surah Al-Imran, with content springing forth like a clear fountain of divine wisdom, is among the most scientific and precise chapters of the Holy Quran. Especially in its opening verses, it is so heavy and abundant in meaning that understanding it requires deep and continuous reflection. The verses of this surah, like a steadfast mountain, rise before the human intellect and invite it to delve into the depths of meaning. This complexity not only prevents superficial comprehension but also provides an opportunity for researchers to analyse its layers of meaning from a multifaceted perspective.
Disbelief in this verse means denial or rejection of the divine signs. The divine signs, like stars in the sky of knowledge, exist in two forms: the cosmic signs, which include the creatures and the system of creation, and the revealed signs, which encompass the heavenly scriptures and divine revelation. Disbelief in these signs is sometimes not limited to denial of God's existence but also includes ignoring the divine indications in nature and sacred texts. This disbelief, like a heavy shadow, dominates human cognition and behaviour, diverting one from the path of guidance.
Verse four of Surah Al-Imran explicitly mentions a severe punishment for those who disbelieve in the divine signs. This torment manifests in two forms: an internal or psychological torment, which appears as anxiety, unrest, and self-consumption, and an external or social torment, which becomes evident in strife, violence, and fragmentation within society. These two types of torment are like two sides of the same coin, both stemming from disbelief and division in religion.
Internal torment, like a serpent that devours itself, destroys the individual from within. This torment manifests as stress, anxiety, and psychological unrest. The disbeliever in the divine signs, having deviated from religious unity, becomes afflicted by internal fragmentation and dispersion. This state, like hot oil that splashes when water is added, intensifies and drives the person towards self-destruction and psychological ruin.
External torment, like fire spreading from a pan to the household, envelops the community. Religious division leads to conflict, violence, and social discord. This torment reflects the deeds of individuals who, through disbelief and fragmentation, have corrupted religious unity. A society dominated by division is like a torn cloth, disintegrated and bereft of tranquillity.
The phrase "الذین کفروا" in this verse does not denote absolute disbelievers who deny God's existence, but rather those who have deviated from the fundamental principles of divine religion (Islam, Judaism, Christianity) and resorted to division. These individuals, like dry, fragmented pieces of bread, have severed religious unity and become fragmented and dispersed groups. These groups, sometimes known by names such as the Khawarij or the Taliban, have distanced themselves from religious principles and inclined towards fragmentation and violence.
These fragmented groups resemble dried bread crumbs that are neither edible nor valuable. This metaphor, like a clear mirror, reflects the chaotic and useless condition of these groups. Just as scattered crumbs at the edge of a table serve no benefit to a person, so these fragmented groups, by deviating from religious unity, fall into identity loss and dispersion.
From a psychological perspective, these religious fragments suffer from internal anxiety and unrest. Sociologically, these groups foster conflict and violence, steering society towards fragmentation and chaos. This condition is like a cloth cut into pieces by scissors, which cannot be restored to its original form.
Disbelief in this verse means "tafarroqu fi deenillah"dispersal and multiplicity in the religion of God. This division, like wind scattering ashes, leads to disagreement, violence, and failure. Those who drive God's religion towards multiplicity and division stray from the path of guidance and impose severe punishment on themselves and society.
In this verse, unlike the mention of the Torah, the Gospel, the Book, and the Criterion, there is no reference to the Quran. The Quran, like the sun gathering unity in its light, symbolises religious unity. Its omission in this verse implies that the Quran is the axis of unity and stands opposed to the division present in other religions or religious deviations.
Islam, like a pure river originating from the fountain of monotheism, signifies acceptance of one God, one prophet, and one revelation. Acceptance of the Torah, the Gospel, or the Quran, provided unity is preserved, constitutes faith. This unity is like a string that binds scattered beads, guiding humanity towards salvation.
The divine religions, from Islam to Judaism and Christianity, rest upon three shared principles: God, revelation, and prophet. These principles, like steadfast pillars, establish the edifice of faith. Acceptance of these principles without division elevates one to the rank of a believer.
The phrase "Wal-Lahu 'Aziz", like a gem whose brilliance accepts no flaw, denotes God's self-sufficiency and perfection. God, as the creator of all things, is free from any form of grudge, anger, or need. His punishment and retribution are not out of wrath but the natural consequence of human actions.
God is described in this verse as "Dhu Intiqam" (Owner of Retribution), not "Muntaqim" (Avenger). This distinction, like a line separating truth from misconception, indicates that divine retribution is a natural consequence of human actions rather than an act of vengeance or anger.
The severe punishment is likened to boiling hot oil in a pan, which, upon contact with water, erupts explosively. This metaphor, like a vivid painting, depicts the intensity of internal torment and its social reflection. The disbeliever experiences an inner turmoil that deprives them of peace and leads to societal strife and violence.
From a psychological viewpoint, this internal boiling leads to anxiety, stress, and self-consumption. The disbeliever is like a serpent that gnaws itself, destroyed from within. This self-destruction is akin to a fire that consumes the soul and mind.
From a sociological perspective, this boiling provokes conflict and violence within society. A society plagued by division is like a house ablaze, disintegrating from within.
Religious division, like wind scattering ashes, leads to violence, strife, and social maladies. These ailments, ranging from stress and anxiety to social unrest, are the natural results of disbelief and religious fragmentation. A society in which religious unity is compromised is like a torn cloth, falling apart.
Fragmented groups, such as Akhbari and Usuli factions, exemplify religious division leading to conflict and turmoil. These groups, like broken branches of the tree of religion, no longer bear fruit for society.
Divine religions, like springs flowing from a single source, emphasise unity in God, revelation
