The Holy Qur'an is a book which, like a brilliant sun, illuminates the path of humanity across the expanse of history. Verses 137 and 138 of Surah Al-Imran, through a profound invitation to contemplate the past and future of societies, call upon humankind to traverse the earth and reflect on the fate of their predecessors. These verses are not only a discourse for all, but also a guidance for the pious who seek truth and salvation. This treatise, with a deep examination of these verses, explores the place of reason, self-reliance, and wise governance in the management of society, and, utilising precise analyses, opens a novel path towards understanding these verses. The aim is to present a comprehensive perspective on the relationship between God and His servants, with emphasis on freedom, expertise, and democracy within social life.
قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ
Before you, there have passed away ways and customs; so travel through the earth and observe how the end of the deniers was.
هَٰذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ
This is a clear statement for the people, and guidance and admonition for the righteous.
The verses under discussion, with unparalleled inclusiveness, encompass all human beings the righteous and the unrighteous, outward and inward alike. This comprehensiveness is akin to a sea that contains all human rivers and calls all indiscriminately towards the truth. Verse 137, by referring to the traditions of the past, invites humankind on a journey into the depths of history to learn from recurring patterns and seek their own way across the expanse of life. This invitation is like a key that opens the doors of knowledge and encourages direct observation and experiential understanding of the fate of preceding societies.
One of the critiqued concepts in this interpretation is the belief in the existence of a saved sect that exclusively holds the path to salvation. This notion, referenced in some narrations as the division of the Ummah into seventy-three sects, is challenged from a rational perspective. Sectarian divisions, like scattered branches of a tree, instead of unity, have led to discord and fragmentation within the Islamic community. This critique extends not only to Shia and Sunni but also to all religious groups and sects, maintaining that no group can claim absolute salvation except the Prophets and the Immaculate Ones who possess divine integrity.
Religious knowledge, which should be a guiding lamp on the path of truth, sometimes lacks the necessary cohesion due to the dispersion of opinions. This fragmentation, likened in some expressions to the numerous tips of turbans, indicates the absence of uniformity in the production of religious knowledge. Although such diversity may signal dynamism, it occasionally results in confusion and inefficiency in providing coherent responses to societal needs. This critique is directed not at scholars per se but at the methodologies of religious knowledge production, which require revision and unity.
Man is like a garden in which the flowers of good and the thorns of evil are intertwined. In every group and society, from thieves to corrupt individuals, there exist both virtuous and malevolent persons. This diversity is the consequence of free will and environmental conditions that place man on various paths. No group, whether religious or non-religious, can claim absolute salvation, as good and evil are like two sides of the same coin, present in all human societies. This perspective emphasises the complexity of human nature and rejects any exclusive claim to salvation.
Religious beliefs, at times resembling a dust-covered mirror, have become mixed with superstitions and have distanced themselves from their authenticity. This interpretation, adopting a critical viewpoint, censures a large portion of common beliefs among Shia, Sunni, and other religions for their mingling with superstition. Superstitions, like weeds, hinder the flourishing of religious truth and require rational purification. This critique emphasises the necessity of re-examining traditional beliefs and returning to religious rationalism.
Modern man, like a mature child, does not require the guardianship of predecessors. Blind imitation of millennia-old patterns is a chain that binds progress. Todays humanity, with scientific and social advancements, possesses the ability to govern itself and must pave its path through reason and experience. This viewpoint stresses self-reliance and independence in managing personal and social affairs and considers imitation of the past a barrier to growth.
The governance of society, akin to steering a ship in a stormy sea, requires expertise, experience, and discernment. Democracy is not merely the rule of the majority but signifies relativity and attention to all groups, representing a path towards justice and freedom. People must freely elect and formulate laws themselves, just as every household is managed by its owner. This principle underscores meritocracy and accountability in governance, identifying unaccountable power as the greatest crime of the contemporary world.
Hereditary systems, like fragile edifices, lack legitimacy and efficiency. This interpretation, referring to historical examples, regards these systems as sources of corruption and inefficiency. Additionally, systems established in the name of religion, such as certain sects, are criticised for lacking authentic religious backing. This view stresses the necessity of a return to rational and popular governance.
The Holy Qur'an, as a heavenly book, provides laws and guidelines for humanity's guidance, yet there is no legitimate executor for its implementation during the absence of the Immaculate Ones. This interpretation, while affirming religious laws, holds that the lack of an infallible executor confines the implementation of religion to the personal domain. From a theological standpoint, it emphasises the challenges of religious implementation in the modern world and views reason and human management as the solution.
Imitation in matters of permissibility is like a cage that deprives human freedom. This interpretation rejects imitation in permissible domains and stresses individual freedom therein. Permissible matters, lacking definitive legal ruling, should not be constrained by imitation as this leads to despotism. This perspective emphasises human choice and rationalism in everyday affairs.
The world, like a garden full of colourful flowers, is replete with diverse laws and customs. This interpretation, acknowledging the variety of laws in different societies, does not regard any as inherently superior. It stresses cultural relativism and the necessity to respect human diversity, rejecting any claim of absolute superiority.
Falsehood, after oppression, is like a deadly poison and constitutes the greatest affliction of human societies. This interpretation, emphasising the fate of the deniers in verse 137, regards falsehood as an obstacle to truth-seeking. Furthermore, superstition, encompassing a large part of religious beliefs, is like a dust that obscures the face of truth. This viewpoint underlines the necessity of honesty and rationalism in understanding religion and life.
Verses 137 and 138 of Surah Al-Imran, like a lamp in the darkness, illuminate the path of historical reflection and self-reliance in societal governance. These verses, through the invitation to traverse the earth and examine the fate of the deniers, emphasise the importance of learning lessons and rationalism. The Holy Qur'an is a discourse for all people and guidance for the pious, yet it lacks executive obligations and punishments. This interpretation, rejecting concepts such as the saved sect and guardianship, stresses governance based on expertise, democracy, and freedom. The contemporary world requires laws formulated by the people themselves and administered through reason and experience. This view confines religion to a spiritual relationship between God and His servants, entrusting its execution to human intellect.
Supervised by Sadegh Khademi
