the Lectures of Nokounam, (Session 1075)
Verses 36 and 37 of Surah Al-Maidah in the Holy Quran, like a clear mirror, depict the fate of the disbelievers on the Day of Resurrection and their eternal torment in Hell. These verses, with eloquent language and profound expression, distinguish between the path of salvation for the believers and the ultimate destiny of the disbelievers, while emphasising Divine absolute justice and warning against the worthlessness of material possessions compared to faith. This treatise, with a theological and philosophical outlook, explores the meanings of these verses, employing allegories and allusions to elucidate the concepts for readers. The aim is to present an interpretation that preserves the spirit of the verses and, through semantic connections, stimulates deeper reflection.
The Holy Quran in verse 35 of Surah Al-Maidah calls upon the believers to exercise piety, to seek means of drawing near to God, and to strive in His cause so that they may attain salvation. This invitation, like a radiant torch, illuminates the path of felicity. However, verse 36 speaks of the disbelievers; those who have deviated from this path and who, on the Day of Resurrection, even with all the wealth of the earth and its equivalent, cannot ransom themselves from the Divine punishment. This distinction acts as a clear line separating the two opposing paths of guidance and misguidance.
إِنَّ الَّذِينَ كَفَرُوا لَوْ أَنَّ لَهُمْ مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لِيَفْتَدُوا بِهِ مِنْ عَذَابِ يَوْمِ الْقِيَامَةِ مَا تُقُبِّلَ مِنْهُمْ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ
Indeed, those who disbelieved even if all that is in the earth entirely belonged to them, and the like thereof alongside it, they would surely attempt to ransom themselves therewith from the punishment of the Day of Resurrection; but it will not be accepted from them, and for them is a painful punishment.
This verse, with magnificent expression, points to the inability of the disbelievers to escape the punishment of Resurrection. The hypothetical ownership of the entire earth and its equivalent serves as a metaphor for the utmost material wealth, which, before Divine justice, becomes worthless. This suspension upon the impossible acts as a mirror, revealing the futility of attempting to bargain with God.
The phrase "to ransom themselves therewith" indicates the disbelievers endeavour to escape punishment through ransom. This endeavour, like a futile effort against an unyielding barrier, demonstrates the worthlessness of material possessions in the Hereafter. God, the true owner of the entire universe, requires no ransom, and His justice cannot be bargained with any wealth. This concept, akin to a celestial melody, introduces faith as the sole path to salvation.
The phrase "a painful punishment" refers to a torment whose severity exceeds human comprehension. The term "Alim" acts as a gateway to the unknown, signifying the grandeur of the eschatological punishment. This ambiguity does not arise from any deficiency in the language of the Holy Quran, but rather from the limitations of human understanding in the face of Divine grandeur.
In the Holy Quran, disbelief denotes denial of God or disregard towards Him, not necessarily the commission of crime. This distinction, like a subtle line between two concepts, indicates that a disbeliever may be a righteous person but their lack of faith deprives them of salvation. This viewpoint invites reconsideration of prejudices regarding disbelievers and emphasises the primacy of faith as the axis of salvation.
The notion of bribing God for salvation, akin to an absurd claim, is critically addressed in the text. God, the owner of all existence, is exempt from any need for ransom. This critique, like a breeze clearing dust from a mirror, elucidates the Divine transcendence beyond human attributes.
The verses hypothetical assumption that disbelievers own both worlds is a suspension upon the impossible, since true ownership belongs solely to God. This metaphor, like a river flowing into the sea, demonstrates the invalidity of human ownership compared to Divine Lordship.
The Qurans emphasis on painful punishment sometimes leads to despair among some audiences and poses challenges to religious knowledge. This despair, like a heavy shadow, has alienated some from religion. Nevertheless, the Quran, by balancing fear and hope, indicates the path of guidance and urges audiences to free themselves from despair through faith and righteous deeds.
The perception of Gods severity due to the non-acceptance of ransom is a misunderstanding of Divine justice. God, like a compassionate gardener, offers His mercy alongside justice to His servants. Comprehending this mercy requires reflection upon Quranic verses and understanding Divine wisdom.
The despair of disbelievers from Divine mercy sometimes leads to undesirable behaviours. This despair, like a wind scattering ashes, results in corruption. The Quran, by calling for faith, cures this despair and presents the path of guidance.
يُرِيدُونَ أَنْ يَخْرُجُوا مِنَ النَّارِ وَمَا هُمْ بِخَارِجِينَ مِنْهَا ۖ وَلَهُمْ عَذَابٌ مُقِيمٌ
They desire to emerge from the Fire, but they will not emerge from it, and for them is a lasting punishment.
This verse, with decisive expression, refers to the permanence of the disbelievers punishment in Hell. The inability to exit the fire, like an iron lock, demonstrates the certainty of Divine justice.
The depiction of Hell in the text is a tumultuous place where all are entwined and without ceiling or floor. This image, like a horrifying painting, displays the intensity of punishment beyond the limited comprehension of humans.
Traditional images of Hell, such as hanging by womens hair, are critically examined. This critique, like a lamp in darkness, emphasises the necessity of returning to Quranic understanding and avoiding populist depictions.
Hell is likened in the text to mud into which people sink and rise, similar to children searching for coins in mud. This simile illustrates the intensity and disorder of punishment and serves as a warning to avoid disbelief.
Some viewpoints consider the universe as a self-sufficient system that requires no God. This perspective, like a shadow upon the light of faith, contradicts the Divine Lordship emphasised in the Holy Quran. The Quran views the universe as under Divine management and rejects naturalism.
Human sufferings, such as drowning, have at times led to criticism of Divine mercy. This critique, akin to a questioning gaze upon Divine wisdom, requires theological answers that clarify Divine testing and wisdom.
The story of a teacher who denied Gods providence and criticised human suffering, is an evocative tale showing the challenge of faith in the face of pain. This narrative invites reflection upon Divine wisdom and addressing philosophical questions.
A poem blaming God for the hunger of His servants acts as a cry against suffering and reflects philosophical inquiries. Responding to these questions requires contemplation of Divine mercy and justice.
Claims of intermediary experiences of the afterlife and inability to enter Hell, represent fanciful narratives revealing human limitation in understanding metaphysical realms. Such claims invite a return to the Quranic verses for understanding the truth.
Verses 36 and 37 of Surah Al-Maidah stand like two mirrors facing each other, portraying the fate of the disbelievers and their eternal punishment. These verses, emphasising the futility of material possessions and the importance of faith, indicate the path of salvation. The critiques raised in the text, from the despair of disbelievers to misunderstandings of Divine mercy, invite profound reflection on the Quranic verses. These reflections, acting as a bridge between fear and hope, guide the audience towards faith and righteous deeds.
Under the supervision of Sadegh Khademi
