of Nokounam (may his sanctity be honoured) Session 1084
Verses 48 and 49 of Surah Al-Maidah in the Holy Quran, like a radiant beacon, guide humanity along the path of recognising Divine sovereignty, implementing heavenly ordinances, and refraining from carnal desires. These verses, inscribed in the context of a profound dialogue between teacher and disciple, not only elucidate the exalted status of the Holy Quran among the divine scriptures, but also critically examine the system of creation and human behaviours, raising fundamental questions concerning justice, Divine wisdom, and human responsibility vis--vis the cosmic order. This treatise endeavours, through lucid and dignified language, to present the deep Quranic concepts in a coherent and scholarly framework. Its structure, employing orderly titles and subtitles, invites the reader on an intellectual journey into the depths of Quranic meanings and philosophical and social challenges.
The Holy Quran, in verse 48 of Surah Al-Maidah, proclaims itself in a clear expression as the guardian and witness over earlier heavenly scriptures. This verse, by emphasising the term muhayminan 'alayh (guardian over it), depicts the absolute Divine sovereignty over all existence and the preceding revealed books, including the Torah, the Gospel, and the Psalms. This sovereignty, like an unsetting sun, radiates over all aspects of creation and tolerates no rival in its presence.
Continuing in verse 48, God commands the Prophet (peace be upon him) to judge among the people according to what has been revealed, that is, the comprehensive set of ordinances contained in the divine scriptures. This directive is not confined to the Quran alone, but encompasses all preceding heavenly scriptures. This inclusiveness resembles a river nourished by multiple sources, ultimately flowing into the ocean of truth.
وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِنَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ ۖ
"We have revealed to you the Book with the truth, confirming what was before it of the Scripture and as a guardian over it. So judge between them by what Allah has revealed."
Verses 48 and 49, emphasising the phrase wa la tattabi ahwahum (and do not follow their desires), warn the Prophet (peace be upon him) against following the carnal desires of the people. This caution acts as a sentinel preserving the Prophets steadfastness against the storms of passions. Even a prophet in a state of relative infallibility may face social pressures, and these verses call upon him to maintain independence vis--vis such desires.
The concept of infallibility in this discourse is presented in a novel and thought-provoking manner. Absolute infallibility belongs solely to the Divine Essence, while relative infallibility is manifest to varying degrees in the Prophets, the saints, and even ordinary people. For example, social shame prevents some individuals from committing immoral acts unless subjected to material or carnal pressures. This perspective considers infallibility as a shield which every individual possesses according to their faith and ethics.
Verse 49, with the phrase wadharhum an yaftinka (and beware of them lest they tempt you), cautions the Prophet (peace be upon him) against the sedition of groups intending to divert him from Divine ordinances. This warning is akin to a bell alerting the Prophet to vigilance against social conspiracies.
وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَيْكَ ۖ
"And judge between them by what Allah has revealed and do not follow their desires, and beware of them lest they tempt you away from some of what Allah has revealed to you."
Verse 48, by the phrase likulli jaaln minkum shariatan wa minhjan (for each, We have appointed a law and a method), emphasises the diversity of shariahs and clear paths for every nation. The shariah is like a flowing river in the path of water, and the minhj (method) like a firm road on land, indicating the various systems of creation that God has designed for each creature. This diversity is not only observed among humans but also among animals, where each species, from lions to cats and jackals, possesses a specific system and unique version.
The system of creation, particularly in the forest, is founded upon predator and prey dynamics. This system, in which each creature obtains its food from another, is like an endless cycle of life and death. The lion hunts the buffalo with its strength, but the buffalo alone resists a lion unless aided by several lions. This complexity demonstrates a delicate balance inherent in creation.
From a critical perspective, the forest system, due to its inherent violence, has been questioned. This system, where creatures tear each other apart, has been described as a furnace of ruthlessness. Poetically, the question arises: Why should the forest have been created? This protest, like a cry from the depths of the soul, challenges Divine wisdom in the face of natural violence.
The disparity in power and abilities among creaturesfrom the buffalo standing against a single lion to an elephant overcoming several lionsdemonstrates the diversity and equilibrium in creation. These differences, like various colours in the painting of creation, each play a distinct role within the cosmic order.
Within the discourse, a poem criticising the forest is cited: O God, why must the forest be created / The forest is the epitome of mercilessness. This verse, like a heartfelt sigh, reflects an emotional protest against natural violence and invites the reader to ponder the wisdom of creation.
In a dialogue between master and disciple, the role of lionesses in hunting is mentioned. This discussion, corrected by the disciple, reflects the precision required in analysing natural systems and the necessity of rectifying errors.
Human behaviours often resemble the violence of the forest. Humans, like animals, sometimes resort to oppression and injustice due to instinct or necessity. This resemblance acts as a mirror reflecting humanitys moral decline before its own eyes.
In an example from religious scholars, the resignation of a responsible official due to illness is presented as a model of ethical accountability. This conduct shines like a light amid the darkness of forest-like human violence.
Contrary to the expectation of a just system, creatures in the forest are not content with being preyed upon. This objection, like a cry against natural ruthlessness, questions Divine wisdom.
Certain humans, due to animalistic behaviours, have been likened to nasnas (a folkloric half-human creature). This description serves as a warning against the descent of humanity into bestiality.
The slogan Everything is good in its place is rejected in light of the forests violence. This critique, like a sharp blade, dismantles irrational justifications and emphasises rational analysis.
Verse 48, by the phrase walkin liyabluwakum f m tkum (but to test you in what He has given you), considers the diversity of shariahs as a trial for humans. This trial is like a furnace purifying the essence of human existence.
Diversity in the characteristics of children within a family, like the various branches of a tree, indicates Divine wisdom in creation. It is hoped that in a distant future, humans will abandon their animalistic instincts and advance towards perfection.
Humans are in loss unless they believe and perform righteous deeds. This exception serves as a bridge from loss to salvation.
إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
"Indeed, mankind is in loss,
Except for those who have believed and done righteous deeds."
Certain tenets of religious knowledge that justify familial oppression have been criticised. This critique acts as a call for re-examining religious knowledge with an emphasis on justice and mercy.
Verse 48, with the phrase il Allhi marjiukum jaman (to Allah is your return all together), reminds of the ultimate return to God. This return is the final destination that will clarify all differences.
To comprehend Divine wisdom in the face of natural and human violence, patience until the Resurrection is recommended. This patience is like a lamp illuminating the dark path of questions.
The struggle for survival, as natural selection, has been criticised and described as an unjust system. This critique raises profound philosophical questions against the wisdom of creation.
The discourse concludes with the supplication: Allahumma salli ala Muhammad wa li Muhammad, which, like a spiritual greeting, manifests the exalted status of the Ahl al-Bayt (peace be upon them).
Verses 48 and 49 of Surah Al-Maidah, like two brilliant jewels, elucidate Divine sovereignty, the comprehensiveness of the Holy Quran, and the Prophets (peace be upon him) duty to implement Divine ordinances. These verses, by emphasising abstention from carnal desires and adherence to truth, serve as guides for humanity on the path to salvation. The critique of natural violence and forest-like human behaviours raises profound questions regarding Divine justice; however, ultimately, they propose the return to God and
