The Holy Qur'an, like a radiant lamp, guides humanity towards truth and salvation. Verses 165 and 166 of Surah Al-Imran, with profound and monotheistic expression, discuss the lawfulness of the universe and the relationship between human action and reaction. These verses, referring to the historical event of the Battle of Uhud, reveal a great principle: every action finds a proportional reflection within the realm of existence, as if the universe acts like a precise scale, weighing good and evil and returning them to the agent. This writing, through a rational and spiritual perspective, explores the concept of "Asabah" and considers the universe as a mirror that reflects every human act with unparalleled accuracy. By contemplating these verses, an effort has been made to present the monotheistic and lawful message of existence to the reader in a clear and dignified language.
أَوَلَمَّآ أَصَٰبَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا ۖ قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ ۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
And when a calamity befell you while you had inflicted twice as much upon them, you said, "From where is this?" Say, "It is from yourselves." Indeed, Allah is over all things competent.
Verse 165 of Surah Al-Imran articulates, with profound expression, a monotheistic principle that stands as a firm pillar upon which the system of existence is established. This principle, known in exegesis as "Asabah," signifies an inseparable relationship between human action and its outcome. It is as if the universe, like a precise scale, weighs every action and returns a corresponding reaction. This law applies not only to the historical example of the Battle of Uhud but prevails across all spheres of existence.
From a theological viewpoint, this principle indicates the sovereignty of God over the system of existence. From the perspective of ethical philosophy, it admonishes human responsibility for their deeds. The universe, like a clear mirror, returns everything that humans cast into it without any diminution or addition.
The historical context of this verse is the Battle of Uhud, in which the believers faced defeat and calamity. This calamity was not due to a deficiency in divine power, but was the result of the disobedience and weakness of some believers. Nevertheless, the verse reminds that the believers had previously inflicted double calamity upon their enemies in battles such as Badr. This comparison points to divine justice and the proportionality between action and consequence.
From the perspective of Islamic historiography, the defeat at Uhud is attributed to the weak faith and disobedience of some believers. Psychologically, this event expresses the believers surprise at the calamity, as if they had failed to grasp the lawfulness of the universe.
The phrase "أَوَلَمَّآ" (And when) with the emphatic conjunction "و" and the prolonged "لما" resembles a cry that urges the addressee to contemplate the magnitude of the calamity. This rhetorical structure, like a bell, draws human attention to the lawfulness of the universe. From the perspective of Qur'anic linguistics, this combination exerts an emotional effect on the listener and invites deep reflection.
The verse explicitly states: "قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ" (Say: It is from yourselves). This phrase attributes the calamity to human actions, not to God. Contrary to earlier verses that regarded calamities as originating from God, here the emphasis is on human free will and agency. From the standpoint of ethical philosophy, this attribution refers to human freedom and responsibility. It is as if humans shape their own destiny with their own hands.
The words "أَصَٰبَتْكُمْ" and "أَصَبْتُمْ" in the verse mean the arrival at a reality, not truth or God. Asabah is like a call that echoes back from a mountain. Oppression, falsehood, or weakness each leads to a proportional calamity. This law, like an invisible thread, connects action and reaction.
From the philosophy of religion perspective, Asabah refers to the objective order of the universe. Psychologically, it shows the feedback of human behaviour. It is as if the universe, like a mirror, returns whatever humans cast into it.
The principle "كَمَا تَزْرَعُ تَحْصُدُ" (As you sow, so shall you reap) shines brightly in this verse. Wheat grows from wheat; barley from barley. Good brings forth good, and evil brings forth evil. This law, like a precise scale, weighs every action and returns a proportional result.
Theologically, this principle refers to the order of existence. Sociologically, it shows the impact of human behaviour on individual and collective destiny.
Verse 165 of Surah Al-Imran explains the law of Asabah with a monotheistic expression. This law considers the universe as a scale that weighs every human action with unmatched accuracy. The calamity of the Battle of Uhud was the result of believers' disobedience, not a deficiency in divine power. Humans, by their own free will, determine their destiny, and God, with His infinite power, administers the system of Asabah.
وَمَآ أَصَٰبَكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ فَبِإِذْنِ ٱللَّهِ وَلِيَعْلَمَ ٱلْمُؤْمِنِينَ
And whatever befell you on the day the two armies met, it was by permission of Allah, that He might make the believers known.
Verse 166 attributes the calamity of the Battle of Uhud to the permission of God. This permission is like a key that unlocks the wisdom behind the calamities. Theologically, this permission refers to the divine will. The calamity did not occur from disorder but for a sublime purpose: the revelation of true faith among the believers.
The phrase "وَلِيَعْلَمَ ٱلْمُؤْمِنِينَ" (that He might make the believers known) clarifies the purpose of the calamity: God, through this test, distinguishes the sincere believers from others. From the viewpoint of Islamic theology, this knowledge is a trial to reveal the degrees of faith. Psychologically, calamities provide opportunities for human growth and elevation.
The universe, like a precise scale, possesses inherent infallibility. Every action, from stoning to igniting fire, receives a corresponding reflection. It is as if existence, like a clear mirror, returns every action with an equal reaction. This infallibility exists not only in humans but in all aspects of existence, from animals to nature.
Theologically, this infallibility points to the perfection of the divine system. From the metaphysical philosophy perspective, it reveals the networked order of existence. Even animals are not exempt from this law, like a human who kicks a stone and falls into a pit.
Asabah pertains to the reality of the action, not the truth. Truth may not always manifest in reality, but reality is always actualised. It is as if the universe, like a clear stream, fulfils realities whether good or evil. From a metaphysical philosophy perspective, this distinction points to the existential difference between truth and reality. From the Islamic mystical viewpoint, it highlights the limitation of human perception.
Due to ignorance, humans fail to comprehend the relationship between action and reaction. It is as if, like a child before the Ferris wheel of existence, they are unaware of its complexity. This ignorance leads them towards oppression, deception, and misguidance. Psychologically, this ignorance denotes perceptual limitations. From the philosophy of religion perspective, it indicates humans' need for divine guidance.
Faith in the law of Asabah is like a key that opens the doors of infallibility for humans. This faith, even without outward worship, guides humans towards piety and salvation. It is as if belief in this law purifies the heart from impurities and directs it toward light.
From the Islamic mystical viewpoint, this faith refers to the purification of the soul. Psychologically, it shows the impact of belief on behaviour. By accepting this law, humans desist from oppression and deception and move towards justice.
Verse 166 of Surah Al-Imran regards the calamity of the Battle of Uhud as by divine permission and for
