This treatise engages in reflection upon two noble verses from Surah l Imrn, verses 114 and 115, which concern the subject of whispering of good and evil and the necessity of obedience to the Holy Prophet (peace be upon him). Through a profound examination of these verses, an effort has been made to elucidate the deep Quranic meanings within the context of Islamic ethics, the scientific and social culture of the religious community, and the critique of deviations from the path of divine guidance. The present text, utilising refined and lucid Persian language, endeavours to convey the celestial messages of the Holy Quran with due precision and a comprehensive perspective to its readers.
In former times, when a distinguished scholar had settled in the city of Qom, there were approximately four hundred virtuous scholars present in this city. One of the disciples of that scholar, who himself was an elderly virtuous man, narrates that all these scholars possessed scientific merit and ethical excellence. At that time, respect for lessons and scholarly assemblies held such a position that when another scholar came to Qom to teach, the principal master instructed all his students to attend that scholars lesson so that no disrespect would be shown to his scientific assembly. Only one person refrained from attending that lesson, stating the reason thus: As long as the principal master is alive, it is forbidden for me to attend anothers lesson. This statement testifies to the depth of order, respect, and adherence to ethical principles among the scholars of that era.
This culture, like a mighty tree, was rooted in commitment to virtue and piety. Respect for the master was not only a sign of politeness but also a manifestation of commitment to preserving the dignity of knowledge and religion. Such a system shines like a brilliant jewel in the history of religious sciences and indicates the profound bond between knowledge and ethics in the Islamic society.
This section presents a clear portrayal of the scientific and ethical culture of past scholars, in which respect for the master and order in scholarly assemblies constituted a central value. These attributes, aligned with the Quranic verses, including the noble verse: يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ (Al-Mujdalah: 11), emphasise the exalted status of committed scholars.
In the contemporary era, religious knowledge has occasionally deviated from its original path and instead of promoting cognition and piety, it has inclined towards matters such as the construction of shrines for saints, claiming noble lineage (Sayyidship), and performing miracles. These deviations, like weeds growing in the garden of religion, have led to weakening the faith and public trust in divine teachings. Instead of religious knowledge being a pure spring that quenches thirsty souls, it has at times transformed into a tool for attracting attention and material benefits.
This critique does not deny the efforts of committed scholars but serves as a warning to return to the authenticity of religious knowledge. The Holy Quran states in a noble verse: وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ (Al-Baqarah: 78), which refers to the ignorance of some individuals regarding the divine book and their inclination to superstitious matters. This verse serves as a warning to the religious community not to stray from the path of knowledge and cognition.
In the past, within religious gatherings, there were instances of conduct incompatible with the dignity of knowledge and piety. For example, in the courtyard of Fayzieh, when a great scholar was offering the salutation at the conclusion of prayer, a sound resembling the braying of a donkey was heard. This sound was not from an animal but from an individual who, with inappropriate jesting, disturbed the spiritual atmosphere. Such behaviours, like a blemish on the pure white garment of religious knowledge, led to misunderstanding and diminished respect for scholarly assemblies.
In another example, a person dressed in black, under the pretext of mourning his grandfathers death, requested a seminary student to perform the funeral prayer and, by proposing payment, intended to joke and ridicule. These behaviours indicated moral weakness in some individuals and negatively affected the spiritual environment. These examples stand as a mirror before the religious society to avoid such deviations.
This section, by criticising deviations from the path of religious knowledge and improper behaviours in scholarly gatherings, emphasises the necessity of returning to the authenticity of divine teachings. These critiques, consistent with the Quranic verses, invite the reader to contemplate the preservation of the dignity of knowledge and ethics.
Whispering, or secret conversation, is highlighted in the Holy Quran as a behaviour that can carry either good or evil. This conduct, like a breeze that sometimes disperses the fragrance of flowers and at other times raises dust, has various impacts on the religious community. Unpleasant whispering leads to suspicion and accusation and undermines societal unity, whereas whispering of good, like a pure spring, assists in improving and reforming society.
لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا
There is no good in most of their whispering, except for those who command charity or that which is right or reconciliation between people. And whoever does this seeking the pleasure of Allah We will give him a great reward.
This noble verse generally regards whispering as devoid of good except in three cases: commanding charity, enjoining what is right, and reconciliation among people. These three actions, like three branches of a fruitful tree, bestow fruits of goodness and blessing upon society. Charity, like pure water, satisfies the needs of the needy; commanding what is right, like a shining lamp, guides the society towards the correct path; and reconciliation among people, like a strong bridge, establishes unity and harmony among individuals.
The condition ابْتِغَاءَ مَرْضَاتِ اللَّهِ (seeking the pleasure of Allah) indicates that sincerity in intention, like a soul within the body of these deeds, doubles their value. A whisper performed with pure intention for God receives a great reward, as promised by the Holy Quran: فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا. This verse aligns with the noble verse يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَنَاجَيْتُمْ فَلَا تَتَنَاجَوْا بِالْإِثْمِ (Al-Mujdalah: 12) which forbids sinful whispering and approves good whispering.
The three prominent examples of whispering of good in this verse are:
Key Point: Whispering of good is valuable only when conducted with sincere intention for God. Such sincerity, like a gem within a shell, elevates the value of the act and earns immense reward.
These examples, like stars in the religious firmament, guide society towards goodness and righteousness. They correspond with Quranic concepts such as commanding good and forbidding evil (l Imrn: 104) and emphasise the role of the community in promoting virtue.
Whispering in public assemblies, like a thorn among flowers, can lead to misunderstanding and division. The Holy Quran and Islamic ethics stress avoidance of secret conversations in the presence of others. If a conversation is necessary, it should occur in an appropriate place away from others sight to preserve respect and unity in society. This principle, like a mirror, reflects transparency and mutual respect in social interactions and aligns with the noble verse وَقُولُوا لِلنَّاسِ حُسْنًا (Al-Baqarah: 83).
This section, through examining the concept of whispering and its good manifestations, stresses the importance of sincerity and the positive effects of secret conversations directed towards goodness. Whispering of good, like a refreshing breeze, contributes to societal improvement, while unpleasant whispering undermines unity and trust.
وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of
