the lectures of Nokounam, (Session 918)
Verses 162 to 164 of Surah Al-Imran, like a radiant light on the path of guidance, present two opposing paths of Divine pleasure and wrath before humanity and elucidate the unparalleled role of the Messenger of God (peace be upon him) in the training and purification of the nation. These verses, set against the backdrop of the Battle of Uhud and its vicissitudes, describe the distinction between the followers of Divine satisfaction and wrath, the ranks of the believers in the sight of the Lord, and the mission of the Prophet (peace be upon him) in reciting the verses, purifying souls, and teaching the Book and wisdom. This treatise, with a rational and profound approach, explicates these verses and, by utilising precise analyses, critiques the misguidances of religious communities and stresses the necessity of a righteous mentor in the fulfilment of Divine guidance. Like a tree rooted in the soil of knowledge and whose branches extend towards the heavens of wisdom, this exegesis endeavours to present the lofty meanings of the verses in a clear and coherent framework to the reader.
Then is one who follows the pleasure of Allah like one who incurs the wrath of Allah, and his abode is Hell and wretched is the destination!
This verse, like a transparent mirror, places two distinct paths before humanity: the path of Divine pleasure (Ridwan) and the path of the Lords wrath (Sakhat). Ridwan, meaning profound Divine satisfaction, is like a gateway to a spiritual paradise where tranquility and nearness to the Lord abound. In contrast, Sakhat, representing Divine wrath, is accompanied by affliction and calamity, ultimately leading to the abode of Hell and a miserable fate.
From a theological perspective, Ridwan refers to eternal good and felicity, while Sakhat is the consequence of wrongful actions that lead one towards the torment of the Hereafter. This distinction, like two branches of the same tree, indicates the duality of human choices, each reaching a different destination.
Ridwan is the profound Divine pleasure which may refer to a realm in the Hereafter or a special paradise. Mystically, Ridwan is a spiritual state in which the human soul attains tranquillity and proximity to the Lord. Conversely, Sakhat is Divine wrath accompanied by punishment and affliction, a result of improper deeds. These two concepts, like light and darkness, oppose each other and delineate the paths of good and evil.
The details of Ridwan and Sakhat, akin to the realms of the Hereafter, are unknown to the human mind. Sound reason necessitates the admission of the limits of human knowledge before Divine unseen matters. This ignorance acts as a veil over Divine mysteries, inviting humanity to humility before the wisdom of the Lord.
Verse 162, by delineating two opposing paths of Ridwan and Sakhat, calls upon humanity to make a conscious choice. Ridwan, like a flourishing garden, indicates the way of felicity and Divine proximity, whereas Sakhat, like a consuming fire, portrays the grim outcome of disobedience. This verse, emphasizing the proportionality of deed and recompense, summons humanity towards good and to avoid evil.
They have degrees with Allah, and Allah is All-Seer of what they do.
This verse, like a ladder towards the heavens, expresses the varying ranks of the believers in the sight of the Lord. The Divine degrees, synonymous with Ridwan, are granted to those who follow Divine pleasure and indicate differences in nearness to the Lord.
The phrase and Allah is All-Seer of what they do emphasises the Lords complete awareness of all human actions, whether of those following Ridwan or Sakhat. This Divine knowledge, like a light that no darkness can conceal, refers to the justice and oversight of the Lord.
Divine knowledge is not limited to any specific group but encompasses all humanity. This inclusiveness, like a boundless ocean embracing all, indicates Divine justice and human accountability for their deeds.
Verse 163, by stressing Divine ranks and the Lords all-encompassing knowledge, invites humanity to awareness of Divine supervision and to strive for exalted degrees. This verse, like a shining torch, illuminates the path of spiritual growth and responsibility.
Indeed, Allah conferred a favour upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.
This verse, like a clear spring, portrays the Divine favour in raising a Messenger from among the people themselves. The Prophet (peace be upon him), through the duties of reciting the verses, purifying souls, and teaching the Book and wisdom, showed the path of guidance to the nation.
A Rasul is a Messenger who brings the Divine Book, whereas a Nabi merely conveys news from the Lord. This distinction, like a clear line, separates the legislative role of the Rasul from the informational role of the Nabi.
The phrase from themselves signifies that the Prophet is of the people, not an angel or an alien entity. This characteristic, like a bridge between the Prophet and the nation, strengthens empathy and human connection in guidance.
The Prophet (peace be upon him) has three primary duties: recitation of the verses, purification of the nation, and teaching the Book and wisdom. Recitation is performed with composure and precision, exerting a profound spiritual effect on the listener. Purification refers to the practical cleansing of souls achieved through emulating the Prophets conduct. Teaching the Book relates to the outward instruction of the Holy Quran, and teaching wisdom pertains to its inner reality and truth.
Contrary to common belief, purification does not require university-level knowledge. Simple and unlettered people, by qualifying and obeying the Prophet, can achieve purification. This simplicity, like a tree that bears fruit with little water, demonstrates the inclusiveness of religion in guiding all.
Belief in the Prophet does not necessitate intricate rationales and can arise from simple motivations, such as observing a small sign. This heartfelt faith, like a flower growing in plain soil, depends on sincerity and conviction.
Verse 164, by elucidating the Divine favour in the Prophets mission and his duties, clarifies the path of guidance. Recitation, purification, and teaching the Book and wisdom, as the pillars of religions edifice, lead humanity from error to light. This verse underscores the indispensable role of the Prophet in the nations education and the importance of simplicity in faith.
Despite the Qurans emphasis on teaching the Book and wisdom, these two have been neglected among Islamic societies due to a lack of concern. Only recitation and Tajweed have been highlighted among Muslims, like a beautiful but empty shell.
Many Quranic exegeses and translations, due to methodological weaknesses and semantic errors, have caused confusion or misguidance instead of guidance. This failure, like a path that leads nowhere, indicates the need for a reassessment of interpretative approaches.
Tajweed has progressed to a level where the harmony in group recitation, like a rhythmic dance, is captivating. However, this formalism, without purification and wisdom, resembles a beautiful vessel devoid of content.
Islamic societies, like pre-Islamic communities, have remained in manifest misguidance. The modern industry, by fomenting oppression, corruption, and killing, has exacerbated this misguidance. This situation, like a whirlpool, drags humanity towards destruction.
The production and trade of weapons, which push people towards poverty and misery, is forbidden. This trade, like a fire that burns forests, fuels oppression and corruption.
Religion without a righteous mentor is like a tool without a master, ineffective. The Prophet (peace be upon him) and the Imams, like skilled gardeners, showed the path of guidance; however, the absence of qualified mentors limited this guidance to rare occasions and as a form of tax (Jizya).
This section, by critiquing the misguidance of Islamic societies and stressing the necessity of a righteous mentor, demonstrates that religion without practical guidance is like a lamp without light. Criticism of erroneous exegeses, Tajweed formalism, and the corrupt arms industry is an invitation to return to the simplicity of faith and societal reform through individual guidance.
Verses 162 to 164 of Surah Al-Imran, like a blazing torch, distinguish the path of Divine pleasure from the wrath of the Lord and highlight the role of the Prophet (peace be upon him) in guiding the nation. Ridwan and Sakhat represent two opposing paths of good and evil, linked with Divine degrees and the Lords knowledge of deeds. The Prophets mission is a Divine favour which, through recitation, purification, and teaching the Book and wisdom, directs humanity from error to light. Yet, failure in teaching wisdom and the dominance of religious formalism have distanced Islamic societies from spiritual content. Critique of the arms industry and modern misguidance is a call for revisiting educational approaches and returning to the simplicity of faith. Religion is like a tree that only bears fruit with a competent gardener; without a righteous mentor, it loses its efficacy.
Supervised by Sadegh Khademi
