This composition, through reflection on verse 49 of Surah Al-Maidah from the Holy Quran, delves into the depths of divine meanings and their connection to human and social matters. This verse, like a lamp in a dark night, illuminates the relationship between human deeds and their consequences within the wise system of creation. In this regard, fundamental questions regarding divine justice, the role of human free will, and the impact of social deviations on the emergence of global calamities are posed. The present writing, with a profound examination of these inquiries, endeavours to present the Quranic concepts in a clear and composed language within a structured and coherent framework. These reflections not only elucidate Quranic knowledge but also analyse contemporary issues with a sociological and philosophical approach, opening a path toward a deeper understanding of divine wisdom.
وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَيْكَ ۖ فَإِنْ تَوَلَّوْا فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْ ۖ وَإِنَّ كَثِيرًا مِنَ النَّاسِ لَفَاسِقُونَ [Al-Maidah: 49]
And judge between them by that which Allah has revealed, and do not follow their desires, and beware of them lest they divert you from some of what Allah has revealed to you. But if they turn away, then know that Allah only intends to afflict them with some of their sins. And indeed, many among the people are defiantly disobedient.
Verse 49 of Surah Al-Maidah, like a window toward divine wisdom, emphasises the depth and profundity of Quranic meanings. This verse summons the Prophet Muhammad (peace be upon him) to an awareness of Gods will in the punishment of certain sins. The imperative form فَاعْلَمْ (so know) is an indication of the necessity to deeply comprehend divine wisdom in the system of creation. This awareness, not only for the Prophet but for all believers, acts as a guiding torch illuminating the path to understanding divine justice.
In this verse, divine will is referenced with respect to the punishment of certain human sins: أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْ. This will is not born out of endless wrath, but out of wisdom and justice. The punishment of sins is like a mirror that reflects human deeds back to them. This punishment is a manifestation of the law-bound system of creation whereby every action is met with an appropriate consequence.
The emphasis in the verse on بِبَعْضِ ذُنُوبِهِمْ (some of their sins) is a sign of God's boundless mercy. In His wisdom, God punishes only some sins in this world and overlooks many others with His mercy. This mercy is like a cool shade in the scorching desert of sin, protecting humans from complete torment and providing an opportunity to return to the truth.
The world, like a grand tableau, has two fundamental dimensions: the divine dimension, wherein Gods wisdom and will prevail, and the human dimension, shaped by human free will and actions. These two dimensions are like two rivers that ultimately merge into one sea within the system of creation. Humans, by virtue of their free will, are responsible for their deeds, and this free will distinguishes them from other creatures.
Unlike animals that act according to instinctual compulsion, humans possess free will. However, this free will, like a bird in a cage, is not absolute. Environmental, divine, and spiritual factors are like winds that alter the birds flight path, influencing human free will. This limitation does not imply deprivation of freedom but indicates that humans exist within a complex network of factors shaping their will.
The nafs al-ammrah (commanding self), like a dark shadow, dominates human will and draws him toward sin. This self is like a storm driving the ship of will towards the rocky shores of sin. Desires, like invisible chains, bind righteous actions and lead humans toward loss. The Holy Quran describes this condition in إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ (Indeed, man is in loss), portraying humanitys profound detriment.
The system of creation, like fertile soil, returns to humans whatever they sow. This principle, eloquently expressed in Persian poetry as "Do good and cast it into the Tigris," denotes the lawfulness of the universe. Every action is like a seed that yields a fruit commensurate with itself. This law is like an exact scale that weighs human deeds and reveals their consequences in this world and the hereafter.
Global calamities, ranging from hunger and misery to oppression and corruption, are like reflections in a mirror, results of human deeds themselves. God, having granted free will, has made humans responsible for their destiny. These calamities do not stem from divine injustice but from humans erroneous choices. The world is like a book whose every line is written with the pen of human free will.
The world, like a wise cosmos, is founded upon justice and measure. Evil leads to evil and wrongdoing to wrongdoing. This system, like a precise clock, measures human deeds and reveals their consequences with unparalleled accuracy. God, in this system, is solely a wise observer confronting humans with the outcomes of their actions.
Verse 49 of Surah Al-Maidah, by mentioning وَإِنَّ كَثِيرًا مِنَ النَّاسِ لَفَاسِقُونَ (and indeed, many among the people are defiantly disobedient), describes many humans as sinful. Sinfulness, like a departure from the natural orbit, distances humans from religion, ethics, and proper human behaviour. This deviation is like a bird expelled from its nest, drawing humans toward the darkness of sin. Examples of sinfulness, from lying and theft to oppression and disbelief, are all manifestations of this departure.
Sins are divided into contagious and necessary types, like two branches of a tree. Contagious sins, such as oppression, lying, and backbiting, act like poison harming others and dragging society toward degeneration. Necessary sins, such as neglecting prayer, though faults, have a more limited impact. The verse, by emphasising بِبَعْضِ ذُنُوبِهِمْ, refers to the punishment of contagious sins, which have broader social effects.
Today's world, like a storm-tossed ship, has departed from its natural course. Oppression, immorality, and slaughter, like roaring waves, have shattered human order. This deviation is a sign of widespread sinfulness that distances humans from their divine nature. Many people, whom the Quran terms ns (people), are immersed in this sinfulness and have strayed from the path of truth.
Dress, as a mirror of social ethics, is a sign of sinfulness in the contemporary world. From the Islamic perspective, the female body is regarded as fully aurah (intimate parts requiring covering), whereas men have fewer restrictions in this regard. However, in the modern world, contrary to this principle, women are less covered than men. This deviation, as a sign of departing from the natural order, has roots in historical oppression of women. This oppression has chained women to display their bodies and men to display power.
A glance at the past, like a journey through time, reveals that one hundred years ago, both women and men were more modestly dressed. Today, this dress code has shifted toward liberation. This transformation is a sign of departure from divine order and descent into social disorder. Freedom, which is movement within divine order, differs from liberation, which is departure from that order. The contemporary world is immersed in liberation and deprived of true freedom.
Todays world is like an endless battlefield, caught in cyber and informational wars. These conflicts, sometimes intensified by global pandemics, are signs of extensive sinfulness. Killings, especially in regions like Syria, often motivated by illegitimate reasons or greed, indicate moral decay. These acts are wounds on the body of humanity, stemming from ignorance or avarice.
Certain actions carried out in the name of religion stem from a lack of knowledge. The narration Action without knowledge causes more harm than benefit serves as a warning, underscoring the indispensability of religious knowledge. Actions performed without scientific foundation are like seeds sown in saline soil, bringing harm rather than fruit.
World calamities, like shadows of human deeds, are the result of human choices. God has made humans responsible for their destiny and considers punishment of sins as a natural consequence of their actions. Humans are like travellers who have thrown themselves from their rooftop into the abyss; through sin, they drag themselves toward destruction. This fall is not due to divine predestination but rather to a will that has gone astray.
The weak, who at times remain silent in the face of falsehood, are themselves complicit in oppression. The example of cigarette smoke, smoked by one but affecting all, illustrates the impact of passivity before injustice. This passivity, like ash covering a fire, strengthens oppression and drives society toward degeneration.
