of Nokounam, may his sanctity be preserved (Session 1074)
The Holy Qur'an, like a guiding lamp, illuminates the path of felicity for humanity through its verses. Verses 34 and 35 of Surah Al-Midah, by elucidating the boundless mercy of God and inviting faith, piety, and jihad, direct humans towards spiritual perfection and salvation. This composition endeavours, through a profound contemplation of these two verses, to articulate their lofty meanings in a clear and dignified language within a scientific and coherent framework. These reflections not only assist in understanding divine rulings but also, through allegories and allusions, guide the spirit of the audience towards contemplation of their spiritual and ethical responsibilities.
إِلَّا الَّذِينَ تَابُوا مِنْ قَبْلِ أَنْ تَقْدِرُوا عَلَيْهِمْ ۖ فَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ رَحِيمٌ
"Except those who repent before you apprehend them. So know that Allah is Forgiving and Merciful."
Verse 34 of Surah Al-Midah, like a window opening onto the infinite mercy of God, speaks of an exception for those who repent from the punishment of waging war (irbah). This verse, by emphasising repentance prior to apprehension, opens the path of return towards truth for sinners. Repentance, like a golden key, unlocks the doors of forgiveness and delivers a person from worldly and hereafterly torment. The phrase "So know that Allah is Forgiving and Merciful" resonates as a heavenly melody, narrating the balance between divine justice and mercy. God, while executing justice, invites His servants to reform and return through His mercy.
The preceding verse (33) refers to the punishment of those who wage war and spread corruption on earth, which entails disgrace in this world and a severe punishment in the Hereafter. However, verse 34, by excepting the repenters, demonstrates that divine mercy encompasses even great sinners. This exception, like a bridge between justice and mercy, provides servants the opportunity to return to God before falling into the snares of punishment. The great punishment, interpreted as the torment of the Hereafter in the text, speaks of a magnitude beyond human comprehension and instils fear of God in hearts.
One of the prominent points in the lecture is the critique of the selective approach to the abrogation (naskh) of verses. The question arises as to why some rulings, such as the severe punishments in verse 33, remain untouched as revealed injunctions, while other verses are regarded as abrogated. This critique highlights the necessity of coherent jurisprudential reasoning (ijtihd) for understanding divine rulings. Some literal punishments appear incompatible with modern human values in the eyes of religious scholars and require balanced interpretations consistent with the spirit of the Holy Qur'an. This reflection invites reconsideration of the understanding of rulings through dynamic ijtihd to meet the needs of the time.
Verse 34 of Surah Al-Midah, emphasising divine mercy and the opportunity for repentance, invites humans to reform themselves before being ensnared by justice. This verse, by portraying a balance between justice and mercy, indicates that God, despite being resolute against corruption, leaves the door open for servants to return. The critique of selective abrogation further stresses the need for a deeper comprehension of divine rulings to avoid superficial interpretations incompatible with the spirit of the Qur'an.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
"O you who have believed, fear Allah and seek the means to Him and strive in His cause that you may succeed."
Verse 35 of Surah Al-Midah, like a divine call, invites the believers to faith, piety, and jihad. Faith is sown as a seed in the human heart, and piety is like the watering of that seed, aiding spiritual growth. Piety, which transcends mere faith, restrains a person from sin and guides them towards righteous deeds. This verse, with the address "O you who have believed," summons believers to the perfection of faith through piety and stresses avoidance of undesirable acts.
The phrase "and seek the means to Him" invites humans to pursue a means for nearness to God. The means is like a gift that one offers to the Divine Presence. This gift may be a benevolent act, such as saving a person, aiding the needy, or guiding others. The lecture uses a beautiful allegory likening a person who returns home empty-handed; likewise, one should not enter the Divine presence devoid of righteous deeds. Even small actions, such as giving water to a bird or saving a trivial creature, hold great value before God.
The call to jihad in God's way, expressed by "and strive in His cause," summons humans to an all-encompassing effort with wealth and life. Jihad is not confined solely to warfare and combat but encompasses every effort to realise divine valuesfrom assisting the weak to defending justice. The lecture distinguishes between the means and jihad: the means as a benevolent and limited act, like a small gift, and jihad as a broader and deeper endeavour. This distinction points to the difference in scale and impact of righteous deeds.
The phrase "that you may succeed," with a significant degree of uncertainty, presents salvation as a difficult goal. The world, Satan, and the commanding self align as powerful enemies against humans. The devils among jinn and humans, through various temptations, divert humans from the path of truth. The lecture, by alluding to these adversaries, emphasises the necessity of seeking refuge in God and battling inner and outer obstacles. Salvation, like a lofty summit, requires continuous effort and vigilance against temptations.
The lecture, with a frank critique, challenges certain religious approaches focused solely on seeking intercession. The means is defined not as a pursuit of intercession but as the offering of righteous deeds to the Divine Presence. This view, with a pointed irony, refers to a religious culture centred on receiving from God as Carpet Shiism and stresses the necessity of giving to God through good deeds. Prayer is accepted as one of the means of nearness, but the main focus remains on individual responsibility and benevolent action.
With sharp insight, the lecture critiques self-centredness and negligence among humans. Those who respond only to the death of their relatives and are oblivious to the suffering of others are far from lofty human traits. This critique points to a lack of empathy and social responsibility and invites humans to reflect on their behaviour. A life confined to eating and sleeping is distant from the noble purpose of creation.
Verse 35 of Surah Al-Midah, by calling to faith, piety, means, and jihad, outlines the path of salvation. This verse summons humans to spiritual perfection through avoidance of sin, presentation of righteous deeds, and striving in Gods way. The critique of self-centredness and emphasis on benevolent action invite the audience to reflect on individual and social responsibilities. Salvation is a difficult goal attained by overcoming internal and external obstacles.
Verses 34 and 35 of Surah Al-Midah, like two radiant jewels in the treasury of the Holy Qur'an, guide humanity towards divine mercy, piety, and jihad. Verse 34, emphasising the opportunity for repentance, speaks of the boundless mercy of God, while verse 35, inviting to faith and righteous action, illustrates the path of salvation. The lecture, through critique of selective approaches to rulings and the religious culture centred on intercession, underscores the necessity of dynamic jurisprudence and individual responsibility. These reflections call humans to humility before God, struggle against the self, and effort to realise divine values.
Supervised by Sadegh Khademi
