Derived from the scholarly lectures of Nokounam, (Session 1090)
Verses 49 to 51 of Surah Al-Ma'idah serve as a radiant beacon guiding the faithful in recognising Divine justice, human responsibility for deeds, and the boundaries of social relations with non-believers. These verses, articulated in eloquent language and profound meaning, address the punishment for transgressive sins, critique the era of Jahiliyyah, and emphasise certainty as a prerequisite for understanding Divine injunctions. In this treatise, relying on erudite lectures and precise analyses, these verses have been reformulated in an organised manner with a refined and lucid style, to reflect the truth of Divine justice and human duties like a mirror.
"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. And if they turn away, then know that Allah only intends to afflict them with some of their sins. Indeed, many among the people are defiantly disobedient."
This verse is an address to the noble Prophet Muhammad (peace be upon him), emphasising through the term "falam" (know) the necessity of awareness regarding Divine wisdom. The Almighty has decreed that some humans shall be punished for their sins, referred to here as "some of their sins". These sins are interpreted as transgressive sinsthose that harm otherssuch as oppression, theft, backbiting, and slander, in contrast to personal sins like neglecting prayer or drinking alcohol. Transgressive sins resemble wounds inflicted upon the body of society, leaving enduring consequences that simple repentance cannot erase.
This verse also responds to queries such as "Why does God not act?" by attributing human suffering to the consequences of their own deeds. Every improper act is akin to a seed whose bitter fruit becomes manifest in a persons life. Repentance without practical compensation for transgressive sins is like water poured upon stoneineffectual.
Divine justice in this verse is portrayed as an exact balance, meticulously weighing every good and evil. Reference to the verse "So whoever does an atoms weight of good will see it, and whoever does an atoms weight of evil will see it" (Surah Az-Zalzalah: 7-8) elucidates that every action, however minute, yields its result. The term "yara" (will see) here signifies not merely witnessing the outcome, but the manifestation of that result within the order of creationas if human deeds reflect their true nature like a mirror.
Verse 49 of Surah Al-Ma'idah, by emphasising Divine justice and the punishment for transgressive sins, summons humanity to accountability for their actions. The distinction between transgressive and personal sins underscores the necessity of practical restitution for injustice and the avoidance of superficial repentance. This verse invites contemplation on the consequences of deeds and regards the widespread immorality among people as indicative of deviation from human limits.
"Do they seek the judgement of Jahiliyyah? And who is better than Allah in judgement for a people who have certainty?"
In this verse, Jahiliyyah is not merely ignorance, but a system of fixed and enduring laws and customs that existed prior to Islam and stand in opposition to Divine injunctions. These laws act like chains binding human dignity and values. The critique of contemporary human rights claims, presented in the original text as hollow and impractical slogans, reveals that Jahiliyyah persists in modern forms.
The Divine laws, described in this verse as the best judgement for a people endowed with certainty, are contingent upon the stages of Islam, faith, and certainty. Islam and faith represent an outward shell, accompanied by ritual acts such as prayer and fasting, whereas certainty is a pure inner essence, devoid of superficial pretence. These stages function as steps ascending a ladder leading towards the comprehension of Divine injunctions.
Certainty, which may also appear in other religions, is a supra-religious attribute dependent on a pure heart and righteous deeds. The original texts mention of calculating the number of prayers and supererogatory acts over thirty or fifty years highlights the importance of quantity alongside the quality of the heart. The recollection of swiftly reciting the Qur'an (in 11 hours and 20 minutes) and competing with a master demonstrates striving for excellence in recitation and the significance of self-purification.
Verse 50 of Surah Al-Ma'idah, by criticising Jahiliyyah and praising Divine laws, directs humanity towards certainty and understanding the superiority of Divine judgement. Jahiliyyah, as an unjust system, stands opposed to Divine laws, which are only comprehensible through certainty. This verse underscores the necessity of self-purification and attainment of the stages of faith and certainty.
"O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among youthen indeed, he is [one] of them. Indeed, Allah does not guide the wrongdoing people."
This verse cautions believers against confidential friendship with Jews and Christians, interpreting the term "awliya" as "those who possess secrets"namely, those entrusted with the intimate affairs of the Islamic community. The disclosure of secrets is likened to opening the gates of the city to the enemy, thereby causing harm to Islam. The alliance between Jews and Christians as intimates justifies the necessity of abstaining from trusting them.
The oppressor people mentioned in this verse are those whose injustice is persistent and entrenched. This group, like a tree deeply rooted in oppression, is beyond guidance as their hearts are inflexible to accepting truth. The distinction between the oppressor people and the defiantly disobedient (mentioned in verse 49) lies in the possibility of repentance for the latter, whereas the former persist in their oppression.
The prayer and fasting of the oppressor people are but a mask over the face of truth, rendering them worthless. The original text boldly contends that drinking alcohol is preferable to superficial worship, as worship without abandoning oppression is like a palace built upon shifting sands. Self-awareness, as a key to discerning fear, hypocrisy, and oppression, summons one to reform oneself.
Oppression, encompassing transgression against others and even oneself, manifests in various forms such as usury, debauchery, and murder. The example of justifying usury with sugar in the original text reflects a distortion in religious knowledge that conceals oppression beneath erroneous fatwas. The oppressor people constitute a community that has turned oppression into habit and lifestyle.
Verse 51 of Surah Al-Ma'idah, by warning against confidential friendship with non-believers and identifying the oppressor people, emphasises safeguarding Islamic secrets and avoiding oppression. The oppressor people, due to their persistent injustice, are deprived of Divine guidance. This verse invites self-knowledge and the reform of social relations.
Verses 49 to 51 of Surah Al-Ma'idah, like three radiant jewels, portray Divine justice, critique Jahiliyyah, and delineate the boundaries of social relations. Verse 49 highlights the punishment for transgressive sins and human responsibility for actions. Verse 50 characterises Jahiliyyah as an erroneous system and introduces Divine laws as the finest guidance for a people endowed with certainty. Verse 51 warns against confidential friendships with non-believers and defines the oppressor people as a group beyond Divine guidance. These verses summon humanity to self-awareness, avoidance of oppression, and attainment of certainty, to soar freely in the sky of truth like a liberated bird.
Under the supervision of Sadegh Khademi
