the lectures of Nekounam, (Session 894)
Surah Al-Imran, like a guiding beacon, encompasses verses that delve into the depths of human relationships, hypocrisy, piety, and social responsibilities. Verses 119 to 123 of this Surah, articulated with eloquence and profundity, describe the characteristics of hypocrites, the means of liberation from the stratagems of enemies, and the role of patience and piety in the lives of believers. This treatise, through reflection on these verses and an examination of exegetical and sociological points, endeavours to represent these Quranic teachings in a structured and coherent format, employing an elevated language befitting an academic milieu. The goal is not merely to elucidate the meanings of the verses but to offer contemplations that shed new light on contemporary human societal issues, including war, peace, and social ethics. Much like a garden whose every branch yields a distinct fruit, this text, by linking Quranic meanings with social analyses, invites the reader to ponder the profundity of truth.
وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ ۚ قُلْ مُوتُوا بِغَيْظِكُمْ ۗ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ
And when they meet you, they say, We believe, but when they are alone, they bite their fingertips in rage at you. Say, Die in your rage; indeed, Allah is Knowing of what is within the breasts.
Hypocrisy manifests as a dark shadow within the behaviour of some among the People of the Book. They outwardly align with the believers, professing faith, yet in solitude harbour deep anger and resentment. The term Anmil, plural of Anmala, meaning fingertips, indicates the intensity of their wrath, as though their anger causes them self-inflicted harm. A narration mentions that these groups, out of extreme rage, would bite their fingers so fiercely it appeared as though they pressed their ears to avoid hearing. This vivid imagery serves as a powerful depiction of the depth of enmity and hypocrisy. The command Die in your rage metaphorically pierces the heart of hypocrisy, signalling the futility of their anger and hatred. The phrase Indeed, Allah is Knowing of what is within the breasts affirms Gods awareness of the secrets of hearts, leaving no hypocrisy unseen by Him.
إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا ۖ وَإِنْ تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ
If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah, their scheming will not harm you at all. Indeed, Allah is encompassing of what they do.
This verse lucidly depicts the psychology of the hypocrites: the well-being and success of believers causes them sorrow, while misfortune befalls the believers and they rejoice. This conduct mirrors envy and hatred deeply rooted in the hearts of hypocrites. The Quran, like a wise healer, prescribes two curative remedies for believers: patience and piety. Patience acts as a shield fortifying the believer against hardships, and piety serves as a guiding light distinguishing the right path from deviation. These two qualities render the enemys stratagems ineffective, as the Quran states, Their scheming will not harm you at all. The concluding phrase Indeed, Allah is encompassing of what they do confirms Gods complete awareness of all human actions, be they of believers or hypocrites.
The term Mu (encompassing) in this verse denotes Gods absolute and comprehensive knowledge of all affairs, transcending mere spatial containment. This encompassing is akin to an infinite ocean, embracing both the outward actions and the inner intentions. God is not only cognisant of the superficial acts but also fully aware of the depths of intentions and inner states. This concept serves as a steadfast pillar, strengthening the faith of believers with the assurance that no stratagem is concealed from Gods sight.
The lecture text critically notes the resemblance of undesirable behaviours among certain religious communities. Without patience and piety, humansregardless of religious affiliationfall prey to wrath and anger. Piety, deriving from the root waqyah meaning protection, restrains individuals from sin and rage. Its absence propels societies toward violence and corruption, as if all are trapped in an unfortunate cyclical pattern.
وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
And when you set out early from your family to assign the believers their positions for battle; and Allah is Hearing and Knowing.
This verse depicts the Prophet as a commander who personally ventures into the battlefield to prepare the believers for combat. Unlike commanders who issue orders from a distance, the Prophets presence in the field acts as a blazing torch, ensuring caution and precision in warfare. This presence prevents carelessness and unnecessary losses, much like a sagacious commander who sketches the map of victory with his own hands.
The phrase And Allah is Hearing and Knowing serves as a spiritual response affirming Gods awareness and attentiveness to the actions of the Prophet and the believers. This reassurance, like a calming breeze, comforts the believers with the certainty that every step taken in the path of righteousness is under divine supervision.
إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
When two groups among you were about to lose heart, but Allah was their protector; and upon Allah the believers should rely.
This verse refers to two groups of believers who, in critical moments, became hesitant and weak. Yet God, as a compassionate guardian, supports them, provided they are on the right path. The phrase And upon Allah the believers should rely invites believers to place their trust in God, as if reliance is the key that unlocks the doors to victory.
وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ ۚ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ
And indeed, Allah helped you at Badr when you were weak. So fear Allah that you may be grateful.
The Battle of Badr, as a pivotal moment in Islamic history, exemplifies divine assistance. The believers, although in a position of weakness (Adhillah), attained victory through Gods support. However, the Quran refrains from dwelling solely on victory and instead emphasises piety and gratitude, as though victory is a fruit borne in the shade of these virtues.
The lecture, adopting a critical perspective, addresses the subject of war in the Quran and modern society. War, like a devastating fire, not only yields no benefit but leads humanity toward ruin. This section, through reflection on the Quranic verses related to warfare, underscores the necessity of re-evaluating these verses and replacing conflict with dialogue.
War is likened to a profound wound upon the body of humanity, bringing no advantage. Much like a table overturned by conflict, leaving all hungry, war plunges societies into destruction and poverty. Examples such as Syria and Yemen stand as mirrors reflecting the devastation of war. The lecture proposes that the United Nations should enact a law declaring war a crime, suggesting that humanity, like a wild beast, requires the reins of law.
The modern world, despite possessing universities and scientific centres, must advance toward dialogue and conversation. Figures such as Gandhi and Nehru, as stars in the sky of peace, demonstrated the possibility of avoiding war. Dialogue is akin to a bridge linking differences to unity. Conversely, the production and sale of weapons, likened to a lethal poison, lead the world toward destruction. The lecture accuses world leaders of theft, who with arms, drag humanity toward annihilation.
The lecture reflects thoughtfully on the challenges religious science faces in interpreting the Quranic verses on war. These verses, revealed in the historical context of early Islam, require contemporary interpretation. The Quran is compared to a dream that remains neglected without proper interpretation. Religious science must focus not on justifying war but on promoting peace and humanity. Universities, which sometimes produce weapons instead of teaching ethics, ought to be directed toward nurturing humanity.
