of Nekounam, (Session 888)
Verses 111 and 112 of Surah Al-Imran from the Holy Quran, like a luminous mirror, depict the reality of the confrontation between the believers and their enemies, and the fate of those who deviate from the path of truth. These verses, revealed in the context of early Islam, speak of the impotence of adversaries against true faith and the humiliation that befalls those who disbelieve in the divine signs and transgress the rights of creation. This writing, through reflection upon these verses, elucidates their profound meanings and eternal messages, and offers lessons for faithful and humane living through a sociological and theological lens. The present text explores these verses with a clear and dignified style within a systematic and structured framework, demonstrating explicitly the connection between faith, righteous deeds, and refraining from oppression of creation.
لَنْ يَضُرُّوكُمْ إِلَّا أَذًى ۖ وَإِنْ يُقَاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ
They will never harm you except a slight hurt; and if they fight you, they will turn their backs to you, then they will not be aided.
This verse from the Holy Quran was revealed amidst the conflict between the believers and their opponents in early Islam, particularly the Jews and Christians. God's words in this verse serve as a divine promise to the Prophet Muhammad (peace be upon him) and his companions, assuring them that despite the malice and belligerence of their enemies, these adversaries lack the capacity to inflict fundamental harm upon the believers. The phrase لَنْ يَضُرُّوكُمْ إِلَّا أَذًى (they will never harm you except a slight hurt) acts as a steadfast shield, signifying the limited power of the enemies; a harm which, like a passing breeze, merely disrupts comfort but does not possess the ability to destroy the faith and steadfastness of the believers.
This verse, by referencing إِلَّا أَذًى, emphasises that the enemies are only capable of superficial harm, not complete annihilation. Such harm, at times akin to a painful pinch, unsettles peace and security, but never culminates in the collapse of the foundations of faith. Furthermore, the verse, with a resolute promise وَإِنْ يُقَاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبَارَ, foretells that enemies, when engaging in combat, will retreat like a defeated army. This depiction, engraved as if upon stone, displays the weakness and incapacity of the adversaries before the divine will and the faith of the believers.
The phrase ثُمَّ لَا يُنْصَرُونَ (then they will not be aided) clearly indicates that the enemies will receive no assistance from God or from people. This lack of support is a sign of their severance from any divine or human backing. Nevertheless, as noted in the lecture text, this divine promise is limited to the time of early Islam and the presence of the Prophet Muhammad (peace be upon him). During that era, despite many efforts, the Jews and Christians could not withstand the firm faith of the believers and suffered repeated defeats.
But is this promise applicable for all history? A glance at the contemporary world reveals changed circumstances. Today, the enemies, particularly the Jews (Israel), with the support of global powers, not only do not suffer defeat but continue their oppression and tyranny. This reality reveals the temporal limitation of the verse. In the present day, enemies rely on wealth and political power, enjoying assistance and often considering themselves victorious. This fact underscores that the promises of verse 111 are specific to the conditions of early Islam and cannot be considered a universal rule for all ages.
Verse 111 of Surah Al-Imran, like a shining light amid the darkness of conflict, offered the believers of early Islam a promise of victory and the impotence of their enemies. This verse, with unequivocal language, addresses the limitation of the enemies' power and stresses their defeat and flight before the faith of the believers. However, this promise pertains specifically to the historical conditions of the Prophets time and cannot be absolutely extended to the modern world, where enemies enjoy extensive support. This verse reminds that true victory is only achievable under the shadow of faith and reliance on God.
ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَحَبْلٍ مِنَ النَّاسِ وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ۚ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ ۚ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ
Humiliation has been cast upon them wherever they are found, except when they take hold of a rope from Allah and a rope from the people. They have incurred Allahs wrath and humiliation has been laid upon them. That is because they disbelieved in Allahs signs and unjustly killed the Prophets. That is because they disobeyed and transgressed.
Verse 112 of Surah Al-Imran, as a divine decree, speaks of the humiliation and indigence that afflict those who stray from the path of truth and justice. This verse, with reference to the Jews and Christians, considers humiliation not as a divine curse but as a natural consequence of their wrongful deeds. The phrase ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا confirms the reality that wherever these groups are found, humiliation accompanies them, except when they cling to the rope of God and the rope of people.
The exception إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَحَبْلٍ مِنَ النَّاسِ indicates that liberation from humiliation is only possible through connection with God and humanity. The Jews, due to colonialism and deceit, neither sought refuge in God nor relied on the people. Like cunning merchants, they plundered the wealth of the people through wealth and politics. Examples of this behaviour are evident in the history of Iran and Palestine, where by cheaply acquiring jewels and lands, they depleted national riches. These actions not only brought humiliation upon them but also aroused divine wrath.
The phrase وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ portrays the wrath of God as a consuming fire upon those who have severed their bonds with God and creation. Likewise, وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ speaks of their destitution and severe impoverishment. These punishments are the consequences of disbelief in divine signs, unjust killing of Prophets, and transgression against the rights of creation. The verse, emphasising ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ, highlights two fundamental sins: disobedience to God and aggression against people.
From a deeper perspective, this verse presents a universal principle applicable beyond the time of early Islam for all ages. Any nation deprived of connection with God and creation will inevitably fall into humiliation and destitution. True religion, as interpreted herein, rests on two pillars: refraining from sinning against God and abstaining from transgressing against people. These two, like wings of flight, guide man towards felicity. Whoever oppresses people, even if claiming faith, possesses a superficial and deceitful faith.
Oppression, like a deadly poison, harms not only others but drags society into poverty and misery. Therefore, the verse regards oppression as worse than disbelief, for disbelief harms the self, but oppression destroys others. The phrase وَكَانُوا يَعْتَدُونَ, omitting بِمَا, emphasises ongoing and actual transgression, implying that these groups inherently incline towards oppression and aggression.
In religious sociology, the purpose of man is either service to God or benevolence towards creation. Even if one does not recognise God but serves humanity, like a flower in the garden of humanity, one is valuable. However, claiming faith in God without benevolence towards creation is like a rootless treemerely deception. This exegesis, referring to historical crimes of religions including Jews, Christians, and even some Muslims, shows that oppression, whether in the form of Crusades, religious conflicts, or colonialism, has invariably led to the misfortune of oppressors and oppressed alike.
Verse 112 of Surah Al-Imran acts as a comprehensive mirror, reflecting the humiliation and destitution of those who sever ties with God and creation. This verse explains the causes of punishment (disbelief in signs, unjust killing of Prophets, disobedience, and aggression) and presents a universal principle valid for all times. True religion is summarised in avoiding oppression of God and creation. This verse, emphasising religious sociology, invites man to benevolence towards people even without faith in God, and regards oppression as worse than disbelief.
Verses 111 and 112 of Surah Al-Imran, like two brilliant gems in the treasury of the Holy Quran, present two distinct perspectives on confronting enemies and the fate of transgressors. Verse 111, in the context of early Islam, speaks of the impotence of enemies against believers, though this promise is confined to the era of the Prophet Muhammad (peace be upon him). Conversely, verse 112 offers a universal principle: humiliation and destitution are the results of disbelief, disobedience, and aggression. These two verses, linked profoundly, provide eternal lessons for faithful living: true faith manifests in service to God and benevolence towards creation. Oppression, like a dark shadow, not only destroys the oppressors but imperils society as a whole. Whether a person is a believer or not, abstaining from aggression towards creation leads one on the path of felicity. This exegesis, through sociological and theological insight, demonstrates that religion is essentially anchored in the dual pillars of God and humanity, and whoever severs either shall suffer humiliation and indigence.
Under the supervision of Sadegh Khademi
