of Nokounam, (Session 935)
The Holy Quran, like a profound ocean, conceals boundless meanings within its verses, each verse a gem for human guidance and elevation. Verses 194 and 195 of Surah Al-Imran, with sagacious expression, speak of the prayers of the believers for the fulfilment of divine promises, avoidance of disgrace on the Day of Resurrection, and Gods acceptance. These verses not only provide a framework for understanding the relationship between humans and their Lord but also, by reference to migration, persecution, and jihad, delineate the social and ethical dimensions of a faithful life. In this treatise, through a deep contemplation of these verses, an endeavour is made to elucidate their meanings and concepts in a clear and dignified language, presented in a scientific and coherent format. These reflections, benefiting from the discourses of religious scholars, are composed so as to serve as a bridge between Quranic wisdom and contemporary issues, facilitating thoughtful engagement.
Verse 194 of Surah Al-Imran, like a supplication from the pious, recounts a prayer in which the believers implore God to actualise His promises and seek refuge from disgrace on the Day of Resurrection. This prayer begins with the Waw Tafsil (the explanatory conjunction and) signalling distinction and independence of the believers requests. This structure divides the prayer into distinct sections and emphasises the primacy of the fulfilment of divine beneficence, as though the believers, before all else, seek the boundless mercy of the Lord.
The phrase Rabbana wa-tin m waadtan al rusulika constitutes a prayer in which the believers ask God to grant what He has promised through His messengers: Our Lord, grant us what You have promised us through Your messengers. These promises encompass mercy, Paradise, and eternal felicity conveyed through the chain of prophethood to the nations. The intermediary role of the prophets illustrates the divine guidance system operating through revelation. The believers have heard these promises not directly from God, but through the mouths of the prophets, which strengthens their trust in the veracity of the divine.
The mention of rusul in the verse indicates the inclusion of all prophets, from the beginning to the end of prophethood. Each prophet conveyed part of the promise of felicity to their nation, and the Seal of the Prophets (peace be upon him) completed this chain perfectly. This inclusiveness manifests the unity of the divine mission, as though every prophet is a link in the chain of guidance leading humanity towards happiness.
The phrase wa-l tukhzin yawma al-qiymah is a plea for protection from disgrace on the Day of Resurrection: and do not disgrace us on the Day of Resurrection. Disgrace on that day is an ultimate end accompanied by the torment of fire, as mentioned in the preceding verse: man tudkhil al-nr faqad akhzaytahu, meaning whoever is cast into the Fire, indeed You have disgraced him. This connection reveals the believers divine fear, aware of the severity of the Hereafters punishment.
The believers, speaking as the righteous, first request beneficence (mercy and Paradise) and then seek refuge from disgrace. This priority stems from their spiritual perfection, making their likelihood of punishment low, and their hope for divine mercy predominant in their hearts. Nonetheless, they avoid arrogance and humbly seek refuge from disgrace on the Day of Resurrection, as though travellers on the path of truth who, despite nearing their destination, fear possible slips.
The request to avoid disgrace is a form of taran lil-bb (closing the door), that is, a precautionary measure to complete the prayer. Although the righteous are protected from Hellfire, they offer this prayer as a sign of humility and caution. This caution acts like a shield that protects the believer from all contingencies and perfects the supplication.
In this verse, unlike the preceding one that mentioned the Fire, there is an avoidance of directly mentioning Hellfire. This omission displays the subtlety of Quranic expression, as disgrace implicitly evokes Hell, yet through a more mystical diction, elevates the prayer to a higher plane.
The phrase innaka l tukhlifu al-md emphasises Gods faithfulness to His promises: Indeed, You never fail in Your promise. This principle reflects divine truthfulness and justice and strengthens the believers trust in the fulfilment of promises.
God neither breaches His promise (of beneficence) nor His threat (of punishment), yet, based on wisdom and mercy, He may forgive sins. This forgiveness is not arbitrary but grounded in divine wisdom, justice, and self-subsistence, as though God, like a wise judge, weighs every deed with scales of justice and mercy.
Verse 195 of Surah Al-Imran begins with fa-stajba lahum rabbuhum: Then their Lord accepted their prayer. This acceptance signifies divine grace and nearness. The use of the past tense (accepted) gives absolute assurance of the fulfilment of promises, as if the Hereafters reward, like a treasure at hand, is guaranteed for the believers even now.
The phrase ann l uu amala milin minkum stresses the principle that no deed, however small, is wasted before God: I do not let the deed of any worker among you perish. This justice corresponds with the Quranic principle fa-man yamal mithql dharratin, which weighs every particle of good or evil.
The phrase min dhakarin aw unth emphasises equality between men and women in reward: whether male or female. This principle negates gender discrimination and exhibits divine justice towards all humans, as though God, like a just gardener, nurtures every sapling of action without regard to gender.
The phrase baukum min bain refers to human interdependence: you are from one another. This interdependence indicates human responsibility towards each other, where deeds, whether good or bad, are measured within social relationships.
The phrase فَالَّذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي refers to those who, due to migration, exile from their homeland, or persecution in the cause of God, are deserving of reward: "So those who migrated and were expelled from their homes and were harmed in My way." Migration, whether voluntary or involuntary, and persecution on the path of truth, resemble seeds sown in the soil of piety, whose fruit is divine recompense.
The phrase وَقَاتَلُوا وَقُتِلُوا refers to jihad and martyrdom: "And they fought and were killed." These acts represent the pinnacle of sacrifice, which, carried out with sincere intention, aim to preserve religion and values, thereby warranting immense reward.
The phrase لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ expresses the promise of forgiveness of sins and entry into Paradise: "Certainly, I will forgive their sins and admit them into gardens beneath which rivers flow." This reward, like a clear stream, reflects divine mercy that cleanses sins and guides the faithful towards eternal bliss.
The phrase ثَوَابًا مِنْ عِنْدِ اللَّهِ وَاللَّهُ عِنْدَهُ حُسْنُ الثَّوَابِ emphasises the divine origin of the reward: "A reward from God, and excellent is the reward with God." This recompense transcends the value of human deeds, springing from Gods boundless mercy, indicating its perfection and abundance.
Key Point: Excellence of the Reward
Divine reward, akin to a unique gem, originates from God and is incomparable to any worldly recompense.
Homeland or country represents a human right and an inheritance upon which an individual's identity and culture depend. Depriving someone of this right constitutes a form of injustice accounted for in the divine order. Migration, whether motivated by divine intention or compelled by pressure and persecution, is akin to a journey that deprives the person of the peace of their homeland. In contemporary history, many migrants have been expelled from their countries due to social or political constraints, grappling with estrangement and deprivation.
Migration is an experience accompanied by feelings of estrangement, statelessness, and persecution. This experience, like a wound to the psyche, affects ones identity and tranquility. From a social psychological perspective, migrants, even if apparently prosperous, confront deep longing for their homeland and relatives, which itself holds moral value within the divine system.
Key Point: Estrangement of Migration
Migration, as a journey through estrangement, tests the human psyche with the sorrow of separation from the homeland, yet it possesses a high value on the divine scale.
The phrase فِي سَبِيلِي denotes a broad concept that encompasses any effort made with the intention of truth. This path may include persecutions endured by a person who, even if outwardly non-believing, bears hardship in the cause of good. However, the specific manifestations of this path depend on historical circumstances and individual intentions, with their ultimate discernment entrusted to divine knowledge.
Migration, exile, persecution, jihad, and martyrdom present various forms, each pertaining to specific groups. This diversity underscores the comprehensiveness of the verse, as if the Holy Quran reflects all dimensions of human existence. Each individual may face one of these challenges in life, each of which holds a particular value within the divine reward system.
The interpretation of Quranic verses must not fall into the trap of stereotyping. Labels such as believer, disbeliever, revolutionary, or hypocrite, due to the diversity of human deeds, cannot serve as the ultimate basis for judgement. God, by the principle of فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ, judges each person individually: "Whoever does an atoms weight of good will see it." This principle invalidates superficial judgements and emphasises the depth of intention and circumstances.
Key Point: Critique of Stereotypes
Stereotypical labels act as veils over truth, preventing understanding of the depth of human actions and entrusting judgement to God alone.
Contemporary migrants, expelled from their homeland for various reasons, may face hardships such as homelessness and estrangement. Even if apparently distanced from the path of religion, they may be considered wronged within the divine system. Judgement about them must be just and free from stereotypes.
Outward appearances, such as attire or social titles, should not form the basis of judgement. For example, a woman who migrates due to pressure and achieves success in a foreign land may hold a high value in intention and honourable conduct. This serves as a reminder to avoid superficial judgements.
An example of oppression, such as acid attack on a woman in a foreign land and systemic governmental support for her, illustrates the distinction between individual injustice and social justice. This example highlights the superiority of just systems, even within non-Muslim societies, aligning with Quranic values.
Key Point: Justice and Oppression
Justice, like a light against the darkness of oppression, holds divine value even in non-Muslim lands and harmonises with Quranic wisdom.
In the absence of the Prophet, the manifestations of migration, persecution, or jihad are ambiguous, and their discernment is entrusted to divine knowledge. The establishment of rulings, like solid pillars, is clear; however, recognition of specific cases flows under Gods authority, hidden from human view.
In the absence of the Prophet, reason acts as a guiding light and the principal reference for determining the path of truth. Humans must act according to rational and ethical criteria, such as avoidance of oppression, theft, and harm. These criteria, as universal standards, guide humanity toward good and welfare.
Key Point: Reason and Criterion
Reason, like a compass without the Prophet, directs humans toward ethical criteria and the good.
Violence, in any form and guise, is condemned and incompatible with the path of God. ISIS, whether Shiite or Sunni, resembles a monster that deviates from the path of truth through tyranny and bloodshed. Humans must avoid oppression, theft, and killing, which form the fundamental criterion of faithful living.
Bloodshed, as a grave sin, is the foremost matter to be questioned on the Day of Resurrection: مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ, meaning "Whoever kills a soul without right, it is as if he has killed all mankind." This principle demonstrates human responsibility toward blood.
In the end times, when preserving faith is as difficult as holding fire in the palm, rational and ethical criteria, like a guiding star, direct humanity. Avoidance of oppression and harm becomes the measure that leads one to felicity.
Key Point: Criterion in the End Times
Amid the turmoil of the end times, rational and ethical criteria, like a radiant torch, illuminate the path to salvation.
Verses 194 and 195 of Surah Al-Imran, like a jewel within the shell of the Holy Quran, depict the prayers of the faithful, divine response, and the hereafter reward. Believers, with the tongue of the righteous, first seek blessings and then seek refuge from disgrace on the Day of Resurrection, indicating hope and humility. God, by answering prayers and not nullifying deeds, demonstrates His justice that encompasses both men and women. Migration, exile, persecution, and jihad are instances that hold value within the divine reward system; however, discerning their manifestations is entrusted to divine knowledge. In the absence of the Prophet, reason and ethical criteria, such as avoidance of oppression and bloodshed, guide humanity. These verses invite humans to reflect on intention, exercise fairness in judgement, and avoid stereotypes, thereby progressing along the path of eternal felicity.
Supervised by Sadegh Khademi
