This treatise constitutes a profound exploration of the verses from the Qur'anic chapters of l Imrn, Asr, Nis, and Anm, centred around concepts such as Divine companionship, true faith, repentance, and human responsibility vis--vis Divine justice. Through an in-depth examination of these verses and reflective contemplation of their meanings, this text endeavours to elucidate the nexus between religious beliefs and human conduct within a coherent and spiritual framework. The objective of this work is to invite reflection upon God's encompassing dominion over all matters and humanitys role in embracing this reality in order to attain spiritual perfection.
أَنْتُمْ هَٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا فَمَنْ يُجَادِلُ اللَّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَمْ مَنْ يَكُونُ عَلَيْهِمْ وَكِيلًا
You are those who argued on their behalf in the life of this world. So who will argue for Allah concerning them on the Day of Resurrection, or who will be their trustee?
This verse from Srah l Imrn serves as a warning directed at those who, during their worldly life, defend sinners and traitors to the soul. The phrase أَنْتُمْ هَٰؤُلَاءِ ("You are those") functions as a demonstrative pronoun that urges the addressees to reflect on their conduct. Defending the traitorshere implying irrational partiality and biased supportis futile against Divine justice. Through consecutive interrogatives, the verse guides humans to the truth that on the Day of Resurrection, no advocate can stand before God on behalf of sinners.
The concept of جادَلْتُمْ عَنْهُمْ implies unjust defence of those who have betrayed themselves. Whether arising from ethnic or social bias, such defence is ineffectual against Divine will. The verse invites reflection on accountability for one's actions, stressing that on the Resurrection no one can bear another's burden of sin.
هُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ
He is with you wherever you are.
Divine companionship is akin to a light shining within the believer's heart, freeing him from worldly fears. This concept, also referenced in verse 7 of Srah add, indicates God's omniscient, omnipotent, and merciful presence. A true believer is one who senses this companionship within and fears God rather than the judgement of others. Such believers are few, as the original text refers to two or a handful, an idiom denoting the rarity of perfect faith.
True believers, few in number, comprehend Gods encompassing dominion and thus are liberated from unwarranted fears. These individuals, like stars in the sky of faith, pursue the path of perfection through piety and righteous deeds.
إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ
Indeed, mankind is in loss.
This verse from Srah Asr reflects, like a mirror, the existential truth of humanity: loss and detriment constitute the fate of the majority, except for a small group who have believed and performed righteous deeds. The original text divides this group into two categories: those who possess righteous deeds and those who exhort one another to truth and patience. This bifurcation resembles the branches of a robust tree, indicating degrees of faith.
True believers, described in the original text as four persons and two persons, distinguish themselves by exhorting to truth and patience. These individuals are like rare gems, responding to criticism and discourse with composure and avoiding irrational reactions.
وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا
And be not an advocate for the treacherous.
This verse, like a blazing torch, forbids the Prophet (peace be upon him) from siding with traitors and stresses the enforcement of Divine justice. The command فَاحْكُمْ بِمَا أَرَاكَ اللَّهُ ("Judge by what Allah has shown you") summons humanity to adhere to Divine wisdom and revelation. The distinction between مَا أَنْزَلَ اللَّهُ (Divine legislation in general) and مَا أَرَاكَ اللَّهُ (specific guidance in a particular context) demonstrates the comprehensiveness and flexibility of revelation in addressing specific issues.
لَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا
Not a leaf falls but that He knows it.
This verse, like a gentle breeze that brings a leaf to the ground, affirms Gods complete knowledge and control over all affairs. The interpretation in the original text accentuates Divine will and knowledge in all events. A true believer, understanding that even the fall of a single leaf is by Gods decree, is freed from worldly fears and attributes all matters to Divine predestination.
Taqiyya, like a veil obscuring the truth, is presented in the original text as a sign of weak faith. A true believer, who feels Divine companionship in his heart, does not fear human judgement and acts with courage and sincerity. This critique points to social behaviours where individuals, out of fear of others judgement, refrain from expressing truth or practising their faith.
This section invites reflection on ones intentions and behaviours. While taqiyya may be permissible in specific circumstances for preservation of life or religious interests, its misuse can lead to hypocrisy.
The original text compares social behaviours among different religions, noting apparent kindness in some societies alongside moral deviations in others. This comparison serves as a wake-up call, urging man not to neglect Divine companionship. Apparent kindness without true faith is like a rootless flower that soon withers.
Referencing the verse يَسْتَخْفُونَ مِنَ النَّاسِ (Nis: 108), this section emphasises hypocrisy and fear of people rather than God, inviting reflection on ones conduct.
وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا
And whoever does evil or wrongs himself but then seeks forgiveness from Allah will find Allah Forgiving and Merciful.
This verse, like a shower of mercy, descends upon the sinners heart and points the way back to God. Repentance is a sign of awakening and alertness, accompanied by Divine forgiveness and mercy. The word ثُمَّ in the verse indicates a temporal sequence and awareness of fault, emphasising the condition for acceptance of repentance.
Evil (wrongdoing) and oppression of the self are akin to wounds upon the human soul, referring to sins such as backbiting, intoxication, or neglecting prayer. These sins result in loss and hinder spiritual growth. However, repentance acts as a Divine balm, healing these wounds and guiding the individual towards perfection.
