of Nekounam, (Session 853)
Surah Al-Imran, one of the unparalleled treasures of the Holy Quran, in its thirtieth verse, invites humanity to profound reflection upon the boundless divine authority, the manifest presence of deeds on the Day of Resurrection, and the infinite compassion of the Lord. This verse, akin to a clear mirror, reflects the existential reality of human beings and their relationship with their deeds and Creator. In this treatise, by delving into the depths of the meanings of this verse, we endeavour to elucidate its sublime themes with a lucid and dignified expression. The content of this work is the discourses of a learned scholar, organised with a coherent structure and profound analysis to guide the reader towards a more precise understanding of the mysteries of existence and the hereafter.
The thirtieth verse of Surah Al-Imran, expressed in a majestic manner, summons humanity to confront divine authority and the warning of the Lord against the self. This warning, which appears only twice in the Holy Quran within verses 28 and 30 of this Surah, possesses an intensity and depth unparalleled. The verb yuairukum is a transitive verb with two objects (Allh and nafsahu), conveying a resolute admonition that draws man from heedlessness towards awakening. This warning refers not only to man's relationship with his deeds but also to his bond with the Creator of existence. While in verse 28 this warning is set within the context of human relations with disbelievers, verse 30 focuses on man's encounter with his deeds on the Day of Resurrection.
يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَرًا ۖ وَمَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ
[Remember] the Day when every soul will find present what it has done of good. And what it has done of evil, it wishes that between itself and it was a distant separation. And Allah warns you of Himself, and Allah is Kind to the servants.
Divine warning, like a thunderbolt in the sky of knowledge, awakens humanity from the slumber of heedlessness. This admonition, presented in verse thirty with profound yet compassionate expression, invites man to reflect upon his deeds and standing before the Lord. The limited repetition of this warning within the Holy Quran emphasises its significance and grandeur, directing mankind towards a deeper understanding of his relationship with the Creator.
Verse thirty introduces the Resurrection with the term Yawma day upon which responsibility and action conclude, and every soul confronts its entirety of deeds. This Yawm is the moment when man faces the truth of his conduct without any opportunity for alteration or compensation. Unlike Barzakh, wherein ongoing charity or partial good deeds may exert influence, Resurrection is the locus of full and manifest presence of deeds. The phrase kullu nafsin emphasises the inclusivity of this confrontation, exempting no human from this reckoning.
The term muar in the verse signifies a presence beyond mere occurrence. Human deeds, whether good or evil, on the Day of Resurrection, are not concealed behind veils but appear manifestly before the individual. This presence, like a mirror reflecting every facet of human existence, confronts one with the reality of ones actions. While in this world and Barzakh a person may perceive or comprehend parts of their deeds, at Resurrection all deeds, in their full dimensions, stand before them. This manifest presence is so profound and weighty that the human mind is incapable of fully grasping it.
The Resurrection, like a grand stage of truths unveiling, confronts humanity with all their deeds. The word muar depicts this presence as if all deeds, like living entities, stand before man. This confrontation not only demonstrates the magnitude of the Resurrection but also the boundless responsibility humans bear for their actions.
The verse, referring to m amilat min khayrin muar, speaks of the presence of good deeds before man. These deeds, like shining jewels, bring strength of heart and joy. Witnessing ones good deeds instils a sense of satisfaction and reassurance in the soul; however, this joy dims under the shadow of the presence of evil deeds. Good deeds represent manifestations of divine reward, yet at Resurrection, they are influenced by the weight of evil deeds.
In contrast, m amilat min sin plunges man into profound regret. The phrase tawaddu law anna baynah wa baynahu amadan badan portrays mans yearning for a great distance between himself and his evil deeds. This regret, like a dagger in the heart, deprives one of the pleasure derived from good deeds. Evil deeds are not only present but with unparalleled intensity envelop the entire being, driving one towards remorse.
One of the literary subtleties of the Holy Quran is the use of the word s instead of sharr. S denotes misery, humiliation, and utter darkness devoid of any good, whereas sharr may contain a partial good. For example, theft (sharr) might result in bread and meat, which carries apparent goodness, but s, like absolute darkness, offers no glimmer of good. This literary precision exhibits the grandeur of the Quran in contrast to human texts such as the Muallaqt al-Sabah or Maqmt al-arr.
Good and evil are two facets of human conduct that appear manifestly on the Day of Resurrection. Good deeds bring joy and strength of heart, but evil deeds, by their overwhelming presence, corrupt the pleasure of virtues. The Qurans meticulous choice of the word s instead of sharr reveals the literary and epistemic depth of this verse, inviting man to reflect on his deeds.
The verse concludes with the phrase wa-llhu rafun bil-ibd, portraying the infinite kindness of the Lord. Raf is a term surpassing ram, denoting profound compassion encompassing all servants, even sinners. The word ibd, with its definite article and plural form, extends this compassion inclusively to all humanity, irrespective of faith or sin. This compassion, like a canopy shielding against severe divine warning, rescues man from fear and despair.
Verse thirty, by combining warning (yuairukumullhu nafsahu) and compassion (rafun bil-ibd), creates a unique equilibrium between fear and hope. This balance drives man both towards reform and avoidance of sin, and on the other hand, through the promise of divine compassion, prevents despair. This duality acts as two wings guiding man towards spiritual ascent.
Divine compassion, like an infinite ocean, embraces all servants and, together with the Lords resolute warnings, offers hope for salvation and deliverance. This compassion invites man to reflect on his deeds and return to God, rescuing him from heedlessness and hardness of heart.
Verse thirty invites man to continual reflection on its themes and remembrance of the Lord. The remembrance, such as Rafu or Rabb, especially in prostration and supplication, acts as a key unlocking the doors of knowledge. This remembrance saves man from hardness of heart and guides him towards a deeper understanding of Resurrection. Continuous reflection on the verse is akin to an inner journey bringing man closer to the truth of deeds and Creator.
To approach the reality of Resurrection, man requires both action and contemplation. Righteous deeds, like seeds in the hearts soil, bear the fruits of piety and knowledge. Thought and reflection, like a lamp in darkness, illuminate the path to grasping the truth. Just as an actor, habituated to his role, makes it real, man must manifest Resurrection within his being through deed and thought.
Heedlessness of Resurrection is the root of sin and estrangement from truth. Contemporary man, ensnared in worldly affairs, neglects reflection on Resurrection and tends towards improper deeds. Oppression, lying, and theft are signs of this heedlessness that distances man from belief in Resurrection. To overcome heedlessness, man must dedicate time to reflection and remembrance, awakening his heart towards truth.
Reflection, remembrance, and righteous action are tools that free man from heedlessness and guide him towards comprehension of Resurrection. These paths, like illuminated roads, lead man to the destination of salvation and direct him from the darkness of heedlessness to the light of knowledge.
Verse thirty of Surah Al-Imran, like a radiant gem in the treasury of the Holy Quran, calls man to profound reflection upon divine authority, the manifest presence of deeds, and the infinite compassion of the Lord. This verse, with majestic diction and unparalleled eloquence, depicts the reality of Resurrection: a day when every soul confronts all its deeds, good and evil. Good deeds bring joy, but evil deeds, by their dominance, corrupt the pleasure of virtue and plunge man into deep regret. Divine warning awakens man from heedlessness, while the Lords compassion, like a merciful canopy, rescues him from despair. Continuous reflection, remembrance of the Lord, and righteous deeds guide man towards understanding Resurrection and drawing closer to God. This verse, with literary finesse and epistemic depth, invites man to humility before the Creator and to reform his conduct.
