of Nokounam, (Session 1068)
The present book, with a profound examination of verses 23 to 25 of Surah Al-Midah in the Holy Quran, explores the behaviour of the Children of Israel in response to the Divine invitation and the guiding role of the prophets. This treatise, relying on the content of the delivered lectures, investigates the nations disobedience, the limitations of the prophets authority, and the distinction between the guiding and governing roles of religion. The purpose of this work is to provide a comprehensive and coherent analysis of these verses with a theological and social approach, which, while preserving the spiritual and divine essence of the revealed text, also alludes to contemporary social and governmental issues. The text is composed in a fluent and elegant style that, like a mirror, reflects the Quranic truths before the readers eyes and invites them to contemplate their individual and collective responsibilities.
Verses 23 to 25 of Surah Al-Midah depict the encounter of the Children of Israel with the invitation of Prophet Moses (peace be upon him) to enter the Holy Land. These verses portray a decisive moment where two God-fearing men from the nation, with faith and courage, call others to enter the promised land, yet the nation refuses out of weakness and fear. This event is not only a historical occurrence but also serves as a metaphor for the challenges of faith and responsibility in complying with Divine commands, warranting profound reflection.
قَالَ رَجُلَانِ مِنَ الَّذِينَ يَخَافُونَ أَنْعَمَ اللَّهُ عَلَيْهِمَا ادْخُلُوا عَلَيْهِمُ الْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ ۚ وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ
Two of those who feared God, upon whom God had bestowed favour, said: Enter upon them through the gate, for when you enter it, surely you will be victorious; and upon God rely if you are believers.
This verse introduces two righteous men as exemplars of faith and courage who, in the face of the nations fearfulness and weakness, encourage action and reliance upon God. The Divine favour bestowed upon these two refers to their faith, rationality, and bravery which distinguish them like a clear spring among others.
قَالُوا يَا مُوسَىٰ إِنَّا لَنْ نَدْخُلَهَا أَبَدًا مَا دَامُوا فِيهَا ۖ فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ
They said: O Moses! We will never enter it as long as they remain therein. So go, you and your Lord, and fight; indeed, we are sitting here.
This verse portrays the nations weakness and disobedience as a tall wall obstructing the Divine will. The nations unreasonable request of Moses (peace be upon him) to fight alone signals ignorance and irresponsibility, casting a dark shadow over their fate.
قَالَ رَبِّ إِنِّي لَا أَمْلِكُ إِلَّا نَفْسِي وَأَخِي ۖ فَافْرُقْ بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ
[Moses] said: My Lord, I have control only over myself and my brother; so separate between us and the rebellious people.
This verse reveals Moses (peace be upon him) despair in guiding the nation and his plea for separation from them. This request is like a cry from the heart of a prophet who holds no authority over the people except guidance and admonition.
Verse 23 of Surah Al-Midah presents two God-fearing men as models of faith and courage who, against the nations weakness, advocate for action and trust in God. These two, endowed with Divine favour, shine like stars in the dark sky of the nations disobedience. The Divine favour denotes the faith and rationality that impelled them to invite the entrance into the Holy Land. However, the lectures critique notes that even these two men did not themselves enter the field of action but limited themselves to speech alone. This critique, like a mirror, reveals the disparity between words and deeds and emphasises the necessity of practical action alongside faith.
Verse 24 reveals the firm refusal of the nation to enter the Holy Land due to fear of tyrants. This refusal, like a roaring river of ignorance and weakness, obstructed the path of guidance. Not only did the nation refrain from action, but they also made an unreasonable request for Moses (peace be upon him) and his Lord to fight alone, exempting themselves from responsibility. This request signals the nations ignorance and greed, expecting to obtain Divine blessings without effort. The lecture attributes this behaviour to the nations ignorance and irresponsibility, seeing it as a deep wound in the body of their faith.
Verse 25, with Moses (peace be upon him) confession of his and his brother Aarons (peace be upon him) limited authority, underscores the guiding role of the prophets. Moses (peace be upon him), like a shepherd leading a disobedient flock, can only show the way but cannot force the nation towards the destination. His plea for separation from the rebellious people demonstrates his despair in guiding those who, like dry soil, are not receptive to the rain of guidance.
The first section, by examining verses 23 to 25 of Surah Al-Midah, illustrates the disobedience of the Children of Israel and the guiding role of Moses (peace be upon him). The encouragement by two God-fearing men, the nations refusal, and the limitations of Moses authority constitute three acts in a divine drama conveying profound messages. Faith without action, disobedience to guidance, and the separation of the prophetic role from governance are lessons that shine like a jewel in these verses, inviting the reader to reflect on their individual and collective responsibilities.
The lecture, with a critical perspective, emphasises that religion grants no governance or dominion over society to prophets or religious scholars. Prophets are likened to gardeners who plant the seeds of guidance but cannot force the growth of the plants. This viewpoint rejects concepts such as religious guardianship and tutelage as historical adornments that have grown like weeds over the pure land of religion. Instead of governance, the role of religious scholars is confined to theorising and guiding, akin to a breeze that shows the way to prosperity without compelling people to follow it.
The lecture highlights the scientific weakness of some self-proclaimed religious scholars and points to the deviation from the guiding role of the scholars. This critique, sharp as a blade, unveils the scientific shortcomings and materialism of some scholars. Instead of research and scholarly endeavour, some pursue material interests which, like dark clouds, obscure the light of knowledge. This deviation harms society and diverts scholars from guidance towards materialism.
The lecture provides examples to make these deviations more tangible. One such example is a dialogue with a person claiming jurisprudential authority but lacking actual knowledge. This individual, like a lost traveller in the desert of knowledge, relied solely on prior jurisprudence without providing reasoning. This example underscores the necessity for dynamic and actual knowledge in religious scholars, who must be like a gushing spring, perpetually fresh and flowing.
The second section, with a critical view of religion and religious scholars roles, emphasises the separation of the guiding role from governance. The critique of guardianship concepts, scientific deviations among scholars, and the necessity of dynamic knowledge constitute the pillars of this sections message. Religion is merely a guide that, like a shining torch, illuminates the path to prosperity, but the choice of path remains with the people themselves.
The lecture considers the administration of society dependent upon freedom, elections, expertise, experience, and ethical integrity. Society is like a ship that must be steered by the capable and rational hands of its people. Expertise without experience or experience without ethical integrity is like broken wheels that cannot bring the ship to its destination. This perspective stresses meritocracy and rationality, viewing religious interference in politics as an extra burden on society.
The lecture deems the use of ancient traditions for societal administration ineffective. Religious texts, as precious treasures, must be interpreted with rationality and contextualisation to time. Examples such as dream interpretation and the marriage story of a religious scholar at an advanced age demonstrate misunderstandings arising from irrational interpretations of religious texts. These examples serve as mirrors illustrating the necessity of reconsidering the application of religious texts.
With a novel proposal, the lecture even suggests employing the expertise of thieves to control theft. This suggestion, like a key to a complex lock, highlights the importance of utilising expertise in every field, even for reducing social harms. This view stresses the necessity of meritocracy at all levels.
The lecture rejects religious tutelage over the people and underscores the responsibility of the people themselves in managing society. Believers deviation, as neighbours and relatives, should support the deprived rather than assigning religious scholars the guardianship of society. This perspective, like a fresh breeze, invites society towards freedom and accountability.
The third section, emphasising meritocracy, freedom, and rationality in societal management, confines religions role to spiritual guidance. The critique of religious tutelage, irrational use of religious texts, and the necessity of expertise and experience shine as stars in this section, inviting the reader to reflect on social responsibilities.
This treatise, through an exploration of verses 23 to 25 of Surah Al-Midah and analysis of the presented lectures, examined the disobedience of the Children of Israel, the guiding role of the prophets, and critiques of the concepts of governance and religious tutelage. These verses, like a mirror, reveal the shortcomings of faith without action, disobedience to guidance, and misuse of religion. The lectures, through criticism of scholarly deviations and emphasis on meritocracy, invite society towards freedom, expertise, and rationality. This work, like a clear spring, calls the reader to contemplate individual and collective responsibilities towards Divine guidance and societal management.
Supervised by Sadegh Khademi
اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ
