The Holy Quran, like a radiant lamp, illuminates the path of human guidance and, through its enlightening verses, directs humanity towards truth and salvation. Verse 168 of Surah An-Nis, with explicit and profound wording, speaks of disbelief and oppression as the two fundamental roots of sin and deviation that deprive man of divine mercy and guidance. This writing, by reflecting on this noble verse and analysing the content of the valuable lecture, examines the theological, ethical, and social dimensions of disbelief and oppression. Its objective is to present the concepts of this verse in a clear and dignified language, within a scientific and coherent framework, so as to facilitate a deeper reflection on human responsibilities and the path of divine guidance for the readers.
"Indeed, those who disbelieve and do wrong Allah will not forgive them, nor will He guide them to a way."
Verse 168, Surah An-Nis
This noble verse of Surah An-Nis introduces disbelief and oppression as the two principal pillars of sin which divert man from the path of divine guidance. Disbelief denotes the denial of divine truth and ingratitude towards the boundless blessings of God, while oppression signifies transgressing the rights of others and inflicting harm upon Gods creation. These two, like two branches of a wicked tree, have taken root in the human heart and deprive it of the light of guidance. Disbelief sometimes stems from ignorance or lack of knowledge, whereas oppression is a deliberate act for which no excuse is acceptable.
Oppression, due to its conscious nature and widespread impact on society, is considered a graver sin than disbelief. Disbelief may arise from intellectual weakness or ignorance in some individuals, but oppression is a deliberate act that harms others knowingly and willingly. This distinction illustrates the profound corruption caused by oppression in human and social relationships. The Holy Quran, in other verses such as verse 42 of Surah Ash-Shr, strongly condemns oppression and presents it as an obstacle to salvation.
The noble verse explicitly declares that disbelievers and oppressors are deprived of divine forgiveness and guidance. This deprivation results from the conscious choice of man to pursue disbelief and oppression. The human heart, like fertile soil, is prepared to receive the seed of guidance; however, disbelief and oppression transform this soil into barren wasteland. In Quranic theology, mercy and guidance are conditional upon repentance and reform, but persistence in disbelief and oppression renders man devoid of these blessings.
"Except the path of Hell; they will abide therein forever. And that is easy for Allah."
Verse 169, Surah An-Nis
Verse 169 of Surah An-Nis, with resolute expression, identifies the only path for disbelievers and oppressors as the path to Hell, where they shall remain eternally. This eternity is not due to divine harshness but the result of human obstinacy in sin and estrangement from repentance. The phrase And that is easy for Allah emphasises the absolute power of God in administering justice, as if God effortlessly brings man to account for his deeds. This portrayal mirrors the grim end of oppression and disbelief to humanity.
One of the prominent lessons of this verse is the prohibition of oppression against all individuals, including enemies. The narration cited in the original text stresses: Do not oppress even your enemies. This principle raises a profound question: If oppression against enemies is forbidden, is oppression against friends permissible? The answer is the absolute sanctity of oppressions prohibition, whether towards friend or foe. This principle is rooted in verse 8 of Surah Al-Midah, which obligates justice even in dealing with enemies.
The lecture text, by citing examples of oppression in society such as murder, child trafficking, and unethical waste trade, addresses the social dimensions of this sin. These examples demonstrate corruption within economic and social structures, elevating oppression from an individual to a systemic level. For instance, the waste trade, mentioned as one of the largest unethical economic cycles, exemplifies deviations that lead society to ruin.
These examples serve as alarms, urging humanity to contemplate its social and ethical responsibilities. Oppression is not confined to individual harm but, within corrupt systems, extensively violates human rights. This notion aligns with verse 25 of Surah Al-Hadd, which emphasises the necessity of establishing justice in society.
One of the thought-provoking parts of the lecture is the account of a seminary student who, despite his knowledge and virtue, deviated from the path of religious scholarship and engaged in unethical commerce. This individual, initially described as learned and virtuous, was led astray by material temptations and turned to trading coins and antiques. This experience illustrates the influence of environment and poor choices on human misguidance.
This narrative acts as a mirror reflecting the danger of deviation even among the devout. From the perspective of religious psychology, inclination towards materialism and absence of sincerity distance a person from the path of guidance. This point corresponds with verse 37 of Surah An-Nr, which stresses the necessity of sincerity in faith.
One of the key concepts of the lecture is Halal Nourishment, emphasising avoidance of forbidden sustenance, conception, and occupation. The text, by citing an example of a child who committed a crime due to the influence of forbidden nourishment, underscores the role of lawful sustenance in guiding man. This concept has roots in Islamic mysticism, which regards lawful nourishment as foundational for purifying the soul and acquiring knowledge.
The example of a child who, due to consuming forbidden pomegranate, became involved in a stabbing crime, highlights the profound impact of unlawful sustenance on behaviour. This story acts as a warning, prompting reflection on the origin of ones actions. Halal nourishment, like pure water, cleanses the heart, whereas unlawful sustenance, like poison, contaminates the spirit.
The lecture, with a beautiful metaphor, compares the limitation of human knowledge to a perspective limited to ten centimetres. This metaphor reflects human ignorance relative to the vastness of divine knowledge. Man, like a child before an infinite ocean, perceives only a drop of truth and is incapable of comprehending the whole.
This limitation invites humility before divine knowledge. The Holy Quran in verse 53 of Surah Fussilat emphasises the insignificance of human knowledge compared to divine omniscience. This notion encourages human endeavour for knowledge acquisition and humility before God.
The lecture recounts narratives of faith and sincerity, such as the story of the narrators mother who attained perfection through sincere worship, highlighting the role of faith in guidance. This mother, deeply connected through prayer and Quranic recitation, exemplifies sincerity and closeness to God. This experience demonstrates the impact of pure faith on eternal felicity.
The concluding prayer, O Allah, send blessings upon Muhammad and the family of Muhammad, emphasises seeking intercession through the Ahl al-Bayt (peace be upon them) for obtaining guidance. From the Shia mystical perspective, intercession by the Ahl al-Bayt acts as a rope drawing man closer to God.
The interpretation of verse 168 of Surah An-Nis, like a mirror, reveals the roots of sin and deviation in disbelief and oppression. These two deprive man of divine forgiveness and guidance and direct him towards Hell. The lecture, through profound analysis of these concepts and presenting lived examples, invites humanity to reflect on their ethical and social responsibilities. Halal nourishment, abstaining from oppression, and pure faith constitute paths that lead man towards guidance and salvation. This writing, with a dignified and structured language, endeavours to elucidate these concepts for readers and provide a means for contemplation on the path of divine guidance.
Under the supervision of Sadegh Khademi
