of Nokounam, May His Spirit Be Blessed (Session 847)
The Holy Quran, like a luminous lamp, illuminates the path to felicity and salvation for humankind; however, its profound understanding necessitates a mind that is pure and free from prejudices. Verse 21 of Surah Al-Imran, with clear and profound expression, critiques oppression and rebellion, asserting that the health of religion is contingent upon equity and justice. This treatise, relying on this noble verse, explores the concept of religion as health, avoidance of aggression, and adherence to equity. Its aim is to present Quranic truths with a precise and methodical approach, offering the reader a lucid and coherent reflection that, like a mirror, cleanses the reality of religion from the rust of superficiality and deviation.
إِنَّ الَّذِينَ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
Indeed, those who disbelieve in the signs of Allah and unjustly kill the Prophets and kill those who enjoin equity among the people, give them tidings of a painful punishment.
This noble verse, like a sharp sword, condemns three oppressive behaviours: disbelief in divine signs, the unjust killing of Prophets, and the killing of those who enjoin equity. Each of these acts stems from rebellion and aggression and results in painful punishment in this world and the hereafter. Disbelief, although not inherently punishable alone, becomes a grave sin when intertwined with oppression and injustice. The killing of Prophets and enforcers of equity is a clear manifestation of this injustice, which is incompatible with the health of religion.
The truths of the Holy Quran are like a gem within its shell, concealing lofty meanings within its depth, which require a mind free from bigotry and constraints for comprehension. The human mind, trapped in prejudices and superficiality, sometimes fails to grasp these truths. Nevertheless, the Holy Quran, like a pure spring, has preserved its health and authenticity, safeguarded from any form of distortion. This health invites profound contemplation and liberation from mental fetters so that humans may reach the essence of religion, which is none other than equity and justice.
Verse 21 of Surah Al-Imran clearly identifies oppression as the root of sins and deviations. Disbelief, the killing of Prophets, and those who enjoin equity occur under the shadow of rebellion and aggression, leading to painful punishment. The health of the Holy Quran is an invitation to reconsider religiosity and transcend superficiality so that the truth of religion may manifest in the light of equity and justice.
Disbelief in the signs of Allah, meaning the denial of divine guidance, does not incur punishment by itself. The Holy Quran, with wise wording, states: For you is your religion, and for me is my religion. This verse acknowledges freedom of religious choice and deems disbelief blameworthy only when accompanied by rebellion and oppression. Disbelief, as a partial cause, leads to painful punishment solely when linked with aggression and injustice.
Oppression, like a toxic root, nourishes all sins. The Holy Quran, in multiple verses including verse 19 of Surah Al-Imran, introduces rebellion as aggression and envy. This oppression encompasses individuals from the weakest to the strongest, sparing no one from its peril. When disbelief intertwines with rebellion, it becomes manifest oppression that threatens the health of religion.
The unjust killing of Prophets is akin to a dagger plunged into the body of justice. The Holy Quran, emphasising the phrase unjustly, demonstrates the purity of Prophets from any form of oppression or aggression. Prophets are merely messengers entrusted with conveying the divine message, causing no harm to others. Their killing results from the rebellion and aggression of the murderers and is incompatible with the health of religion.
Wars, like destructive fires, are often the outcome of rebellion and aggression. Prophets, symbols of truth and justice, never initiate oppression. When engaged in war, it is solely in defence of truth and God. The Holy Quran condemns the killers of Prophets, identifying oppression and rebellion as the root causes of these conflicts and promises painful punishment for the oppressors.
This section, by exploring the concepts of disbelief, oppression, and rebellion, shows that the Holy Quran regards oppression as the origin of all deviations. Disbelief is blameworthy only when coupled with rebellion, and the killing of Prophets is a clear example of this aggression. The health of religion is manifested in distancing from oppression and adherence to truth, while any deviation from this path results in painful punishment.
Those who enjoin equity, like stars in the sky of religion, call towards justice and righteousness. The Holy Quran, emphasising those who enjoin equity, regards these individuals not only as advocates of justice but as those who themselves adhere to it. The killing of such persons signifies opposition to health and equity and results from rebellion and oppression.
Prophets and those who enjoin equity, like the two wings of religions flight, symbolize health and justice. Prophets, by adhering to truth, and enforcers, by calling to equity, cleanse religion from the rust of oppression. The Holy Quran, highlighting Why do you say what you do not do?, underscores the importance of consistency between speech and action in religiosity. True Islam manifests in health, avoidance of rebellion, and equity.
Enjoining equity, unlike coercion, is an invitation to justice and rectitude that arises from sincerity. This command is not motivated by superiority but by commitment to equity and health. The distinction from exhortation is that exhortation addresses matters already accepted by the individual, whereas enjoining equity is a call to reform and justice even in the face of oppression and disbelief.
Those who enjoin equity, alongside Prophets, are the standard-bearers of health and justice in religion. Their killing indicates deviation from equity and the spread of rebellion. True religion manifests in the practice of justice and avoidance of coercion, and any deviation from this path results in the destruction of religions content.
Religion today, like a gem separated from its shell, has been reduced to an external form. Grand mosques, like magnificent yet hollow edifices, exemplify this superficiality. The competition to build larger mosques, such as one in Chechnya boasting its superiority over others, leads not to human felicity but to ostentation and rebellion. These mosques, while poverty and corruption prevail in society, are mere symbols of meaningless appearances.
Corruption, poverty, and misery cast a dark shadow over religious communities. In cities such as Hamadan, the presence of dozens of mosques alongside addiction and corruption indicates the deviation of religious knowledge from the content of health and equity. A grand mosque in Chechnya inaugurated by a person with a history of massacre signifies the absence of religious substance. These realities have transformed religion into an empty faade devoid of justice and health.
Contemporary wars and atrocities, whether in religious or non-religious societies, are the outcome of rebellion and oppression, not the substance of religion. Concepts such as martyrdom or Islam in these conflicts lack content, as all parties share in oppression. Ordinary people, due to the absence of equity and health, partake in this deviation and reduce religion to mere appearances.
Superstitions, like weeds, have distanced religion from health and equity. An individual obsessed with excessive acts of worship or constant cursing of past oppressors has lost the essence of religion. Worship must be simple and sincere, such as the utterance of Subnallh, in order to preserve health and equity. Cursing past oppressors while neglecting contemporary injustices is futile.
The deviation of religious knowledge towards superficiality, selfish competition, and superstition has rendered it devoid of health and equity. Grand mosques, wars, and corruption all testify to this deviation. Returning to health, justice, and sincerity is the sole path to reviving true religion.
God, like a just judge, rewards even incomplete deeds; however, without equity and health, such deeds lack religious value. For example, two units of prayer without ablution have a reward, but without adherence to equity, it becomes an empty formality. Worship must be performed with sincerity and health to lead to felicity.
The phrase unjustly theoretically implies that if Prophets commit oppression, killing them would be rightful; however, in reality, this does not apply. Prophets, like mirrors of truth, are infallible from oppression. The claim of rightful killing is a consequence of falsehood and incompatible with the truth of religion.
Demanding from God, like a hidden arrogance, deprives a person of the value of their deeds. For instance, claiming frugality in life if motivated by ostentation conflicts with sincerity and equity. Religiosity must accompany humility and health to lead to salvation.
Every individual, like a responsible gardener, must personally act with equity and cannot delegate this responsibility to others. Performing difficult
