of Nekounam, may his sacred spirit be sanctified (Session 908)
The Holy Qur'an, akin to a pure and boundless spring, presents profound insights through its lucid verses to humanity. Verse 151 of Surah Al-Imran stands as one of these epistemological jewels, which, with a clear and contemplative expression, speaks of the divine confrontation with disbelief and polytheism. This verse, by emphasising the instillation of terror in the hearts of disbelievers due to baseless polytheism, not only offers a theological perspective but also, from sociological and psychological viewpoints, conveys profound messages for reflection on human behaviour and its connection with rationality and reasoning. In this treatise, a comprehensive and precise examination of this verse has been undertaken, aiming to elucidate its meanings and concepts with eloquent language and a coherent structure. These reflections, of religious scholars, are organised so as to preserve the entirety of the original content with all its details, while enriching it through semantic links and complementary explanations.
Verse 151 of Surah Al-Imran follows a series of verses that describe the characteristics of the believers, their strengths and weaknesses, and the vicissitudes of their faith. This verse, by shifting the addressees from the believers to the disbelievers and polytheists, functions as a bridge depicting the confrontation between faith and disbelief. This contextual shift acts as a mirror reflecting the encounter between two contrasting dimensions of human existence: the realm of faith adorned with divine light, and the realm of disbelief immersed in the darkness of polytheism and baselessness.
From a theological standpoint, this verse clarifies Gods stance towards the disbelievers and unveils divine wisdom and justice in response to human actions. From a sociological perspective, this change in tone and audience serves as a warning to non-faith communities whose behaviour towards the believers will incur divine consequences. This message resonates like a call echoing through history, inviting societies to reflect on their conduct.
The noble verse begins with the term Sanulqi (سَنُلْقِی), wherein the presence of the letter sin signifies divine tranquillity and patience in the execution of His promises. This linguistic structure acts as a delicate brush that paints divine wisdom and patience upon the canvas of the verses. In the Qur'anic language, the letter sin sometimes points to the near future and sometimes to a more distant future, but invariably guarantees the certainty of the divine promises fulfilment. In this verse, the usage of sin indicates that God does not hasten or rush the punishment of the disbelievers; rather, with wise patience, He determines the appropriate time for the implementation of His promise.
From a Qur'anic linguistic perspective, this tranquillity harbours a profound message: unlike impetuous humans, God judges and acts with calmness and wisdom. This concept aligns with theological theories concerning divine patience and justice and demonstrates that divine promises, albeit delayed, inevitably come to pass.
سَنُلْقِی فِی قُلُوبِ الَّذِینَ کَفَرُوا الرُّعْبَ بِمَا أَشْرَکُوا بِاللَّهِ مَا لَمْ یَنْزِلْ بِهِ سُلْطَانًا وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَی الظَّالِمِینَ
Translation: "Soon We will cast into the hearts of those who disbelieve terror because they have associated with Allah that for which He had not sent down authority. Their refuge will be the Fire, and wretched is the residence of the wrongdoers."
The phrase Sanulqi fi qulub al-ladhina kafaru ar-ruba means casting fear and trembling into the hearts of the disbelievers. The word rub here refers not only to outward fear but to a profound psychological and spiritual disturbance encompassing the entirety of an individuals being. This fear acts like a storm that shatters the very foundations of the disbelievers existence, rendering them powerless before divine grandeur.
From a social-psychological viewpoint, the instillation of terror functions as a mechanism for social control. This fear is not merely a divine punishment but also a tool for correction or chastisement of disbelieving societies. Theologically, this concept demonstrates Gods unlimited power to affect hearts and souls in such a way that even without apparent causes, He can engender instability within the disbelievers existence.
The Holy Qur'an presents the world as a system founded upon causes, with God as the ultimate cause of causes who controls all causes and factors. Nonetheless, God sometimes enacts His will without apparent causes, acting cause-less. The casting of terror in this verse may occur through natural causes (such as war or disasters), supernatural causes (such as angelic influence), or directly by God Himself. This flexibility in the divine system resembles a river that sometimes flows through visible channels and sometimes through hidden pathways, yet always arrives at its destined end.
From the philosophy of religion perspective, this concept addresses the discourse on divine will and natural laws. God, as the Creator of causes, can operate beyond them, a capability that signifies His infinite grandeur and power. This viewpoint corresponds with the Islamic theological concept of God as the ultimate cause of causes, emphasising that God remains the absolute sovereign over all causes and effects.
The noble verse states the cause of divine wrath in the phrase bim ashrak billhi m lam yanzil bihi suln. Polytheism in itself is a grave sin; however, what intensifies its severity is the lack of any rationale or justification for it. This baselessness, like a dark shadow, envelops the disbelievers beliefs in darkness, diverting them from the path of rationality and truth. From the Qur'anic perspective, this baselessness is worse than polytheism and disbelief themselves, as it signifies the denial of reason and logic within religious beliefs.
From the philosophy of religion standpoint, baseless polytheism represents the neglect of rationality in religious beliefs. This view aligns with rationalist theories, such as Kants perspective on the necessity of reason in ethics and religion. Sociologically, lack of reason in beliefs may lead to intellectual dispersion and weakening of social cohesion, as societies without reasoning fall prey to superstition and deviation.
The noble verse, through the phrase wamwhum un-nr wa bisa mathw a-limn
