The Holy Quran, akin to a luminous lamp, guides humanity towards truth and salvation. Among its verses, Verse 65 of Surah Al-Imran, with profound language and a divine oath, intertwines faith with acceptance of the Prophets arbitration, considering submission to the divine will as the criterion of true faith. This treatise, through contemplation on this noble verse and elucidation of its concepts, examines the position of arbitration, the role of the people in choosing the judge, and the social and ethical consequences of accepting or rejecting this divine principle. The present text, adopting a comprehensive perspective on faith, justice, and social responsibility, endeavours to present the spirit of the revealed word in a clear and coherent form to the reader.
The Holy Quran, in Verse 65 of Surah Al-Imran, conditions faith upon acceptance of the Prophets arbitration in social disputes. This verse, with a solemn oath by the Lord, emphasises the truth that genuine faith cannot be realised except through acceptance of the Prophets judgment in conflicts and complete submission to his ruling.
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا
By your Lord, they will not have faith until they appoint you as judge concerning that over which they dispute among themselves, then find no difficulty in their hearts concerning your judgment and submit in complete submission.
This verse transcends faith beyond mere theoretical belief and connects it to social and ethical practice. Acceptance of the Prophets arbitration acts as the key that unlocks the doors of true faith and guides the heart towards submission to the divine will.
In this verse, the Prophet is introduced as an arbitrator, not as a ruler who exercises automatic authority over the people. The arbitrator is a judge selected with the consent of the disputing parties to resolve conflicts. This selection is conditional upon divine permission, and the Prophets judgment emanates not from whim but from revelation. This point, like a star in the firmament of Islamic jurisprudence, emphasises the importance of peoples consent in the arbitration process and repudiates any imposition of power.
Since the Prophets judgment comes from God, it is free from any whim or arbitrariness. This distinguishes his arbitration from human judgments. The Prophet, like a clear mirror, reflects the divine will, and his judgment, like a light from the Truth, guides justice. This principle emphasises the limitation of the Prophets power within the framework of divine permission and rejects any form of autocracy.
Faith in the Holy Quran, beyond inner belief, is tied to the practical acceptance of the Prophets arbitration. This arbitration is realised not by compulsion but through the peoples choice and within the limits of divine permission. This principle presents faith as a conscious and voluntary submission to the divine will, manifested in social conduct and acceptance of justice.
The Holy Quran invites the people to choose the Prophet as the arbitrator in their disputes. This choice is a necessary condition of faith, as the noble verse states: They will not have faith until they appoint you as judge. If the people refuse this arbitration, their faith remains incomplete. This principle, like a refreshing breeze, emphasises the active role of the people in the judicial process and prevents the imposition of a judge by external powers.
In early Islam, some groups refused to accept the Prophets arbitration, which culminated in the event of Mubahala (mutual curse). Only a few, including the Commander of the Faithful, Salman, and Abu Dharr, accepted the Prophets arbitration. This resistance, like a dark shadow on faith, indicated weakness in submission to the divine will. Mubahala served as a divine test revealing sincerity and true faith.
In the absence of the Prophet, the arbitrator must be a just, trustworthy, and righteous individual accepted by the people. This person may belong to any social stratum, from a merchant to a teacher, provided they are reputable and accepted by society. This principle, like a clear spring, emphasises the flexibility of religion in selecting the judge and does not restrict judgment to a specific group.
The monopoly of roles such as judging or leading congregational prayers by religious scholars has created a barrier to broad social participation in religious affairs. This exclusivity, like a high wall, has weakened the popular spirit of religion and led to social deviations. Any righteous individual from any class can, provided they possess justice and integrity, perform the role of judge or prayer leader.
The peoples role in selecting a just judge is a fundamental principle of Quranic arbitration. This selection not only strengthens faith but also promotes social participation in the pursuit of justice and submission to the divine will. Exclusivity of religious roles constitutes an obstacle to this principle and must be reformed by returning to the popular spirit of religion.
Oppression, like a sharp file, sharpens the blade of justice and invites divine punishment. In modern societies, corruption in judicial and political systems, marginalisation, and lack of facilities have resulted in increased crime and insecurity. This oppression, like a devastating storm, encompasses all, both oppressors and the oppressed.
The Holy Quran, in another verse, commands: And prepare against them whatever you are able of power (Quran 8:60). This emphasises the necessity of empowering individuals against oppression. Learning defensive skills, for all men and women, is a religious duty to protect oneself from aggression.
وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ
And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy.
Modern judicial systems often operate in favour of the powerful and fail to establish complete justice. The Holy Quran, by emphasising the peoples selection of a just judge, underscores public oversight and democratic nature of judiciary. This principle, like a shining torch, illuminates the path to reform judicial systems.
Claims of unity among Islamic groups are often superficial, accompanied by hatred and discord. This false unity, like a deceptive mirage, exacerbates conflicts and misfortune. True unity depends on mutual respect and avoidance of divisive actions.
Oppression and injustice, like a destructive storm, lead societies towards ruin. Acceptance of divine arbitration, preparedness against oppression, and reform of judicial and social systems are ways to return to justice and faith. True unity is achievable only through respect and cooperation among Islamic groups.
Verse 65 of Surah Al-Imran, emphasising and submit in complete submission, considers full submission to the Prophets ruling as the hallmark of faith. This submission must manifest not only in behaviour but also in the heart and soul, leaving no trace of discomfort or resistance.
In the absence of the Prophet, there is a need for an individual resembling the Prophet in justice and integrity. This person must be chosen by the people and not imposed. This principle, like a steadfast pillar, emphasises the necessity of selecting just and righteous leaders by society.
The selection of unworthy leaders, due to lack of awareness or the influence of corrupt powers, has led to social deviations. The Holy Quran, by emphasising the peoples selection of a just judge, provides a way to reform these deviations.
Complete submission to divine judgment is the sign of true faith. In the absence of the Prophet, the election of just and righteous individuals by the people is a means to preserve the spirit of religion and justice in society. This principle guides the community towards awareness and responsibility.
Verse 65 of Surah Al-Imran, like a radiant torch, links faith with acceptance of the Prophets arbitration and full submission to the divine will. This arbitration is realised not by compulsion but through the conscious choice of the people within the framework of divine permission. Social deviations, including oppression, judicial corruption, and exclusivity of religious roles, have weakened faith and justice. Returning to Quranic principles, selecting just judges by the people, and strengthening individual and social capacities are pathways to reform society and realise true faith. This treatise, through reflection on this noble verse, strives to pave the way for a deeper understanding of the revealed word and its implementation.
Supervised by Sadegh Khademi
