of Nokounam, (Session 1102)
The Holy Qur'an, like a radiant lamp, illuminates the path of guidance for humanity and, with a celestial expression, delineates the route to salvation through faith, piety, and righteous deeds. Verse sixty-five of Surah Al-Maidah, like a gem in this divine treasury, speaks of the conditions of salvation and the requisites of felicity. With language that is simultaneously admonitory and promising, it calls humanity towards adherence to divine revelation and avoidance of deviations. This writing, through reflection upon this noble verse and the discourses of religious scholars, endeavours to elucidate and analyse its multifaceted dimensions. The aim is not merely to comprehend the apparent meanings of the verse but to grasp the profundity of its message within the social and ethical context of life, so that, like a mirror, it reflects undesirable behaviours and shows the way of reform and return to truth.
وَ لَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُوا وَ اتَّقَوْا لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ وَلَأَدْخَلْنَاهُمْ جَنَّاتِ النَّعِيمِ وَ لَوْ أَنَّهُمْ أَقَامُوا التَّوْرَاةَ وَ الْإِنْجِيلَ وَ مَا أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ لَأَكَلُوا مِنْ فَوْقِهِمْ وَ مِنْ تَحْتِ أَرْجُلِهِمْ ۚ مِنْهُمْ أُمَّةٌ مُقْتَصِدَةٌ ۖ وَ كَثِيرٌ مِنْهُمْ سَاءَ مَا يَعْمَلُونَ
And if the People of the Scripture had believed and been righteous, We would surely have erased their misdeeds and admitted them to Gardens of Delight. And if they had upheld the Torah, the Gospel, and what was revealed to them from their Lord, they would have eaten from above them and from beneath their feet. Among them is a moderate community, but many of them do evil deeds.
The noble verse emphasises faith and piety as the two wings of the flight towards salvation. Faith is like a root that fertilises the tree of righteous deeds, while piety serves as a shield that protects the individual from slips. This faith is not merely a heartfelt belief, but must be accompanied by righteous action, as the Holy Qur'an repeatedly stresses the connection between faith and deeds. The People of the Scripture, here referring to Jews and Christians, are invited to believe in all divine commandments, from the Torah and the Gospel to the Holy Qur'an, and to adopt divine piety in practice.
The verse, with a divine glad-tiding, promises that if the People of the Scripture believe and act with piety, God will forgive their sins in this world and guide them to the Gardens of Delight in the Hereafter. This promise, like a refreshing breeze, rekindles hope in hearts and indicates that the doors of repentance remain open even for those who have strayed. This forgiveness not only erases past sins but also paves the way for eternal bliss.
The verse stresses the necessity of adherence to the Torah, the Gospel, and what has been revealed from the Lord. This phrase encompasses all divine revelations, including the Psalms and the Holy Qur'an. Adherence to revelation means acting upon its rules and principles, not merely reading or memorising it. This adherence is like a bridge leading the human being from the darkness of misguidance to the light of guidance. The lecture text emphasises that faith in revelation includes accepting all divine messages, and such acceptance is a prerequisite for receiving divine blessings.
The phrase they would have eaten from above them and from beneath their feet refers to the abundance of material blessings, such as rain from the sky and produce growing beneath ones feet. These blessings are the fruit of adherence to divine revelation that renders the earth verdant and life prosperous. This image, like a fruitful garden, represents the connection between practising religion and receiving prosperity in life. The lecture text regards these blessings as signs of divine grace that are bestowed under the shade of piety and faith.
The verse mentions Among them is a moderate community referring to a group among the People of the Scripture who avoid extremes and adhere to divine revelation. However, but many of them do evil deeds refers to the majority whose actions are blameworthy. This critique extends not only to the People of the Scripture but also to some Muslims who have deviated from the right path. The lecture text considers these deviations as a thorn in the foot of the community, impeding progress and felicity.
The lecture text points to the existence of thousands of religious sects worldwide, including hundreds in India, China, and between Shia and Sunni, criticising religious fragmentation and discord. This dispersion resembles intertwined branches that prevent the growth of the tree of unity. These sects, rather than fostering synergy, have led to enmity and division, distancing themselves from the principles of divine revelation.
One of the most painful points in the lecture is the critique of crimes committed in the name of religion, such as those occurring in regions like Afghanistan, resulting in massacre and destruction, transforming religion into an instrument of violence. Such behaviours are like a deep wound on the body of religion that, instead of promoting love and justice, scatters hatred and oppression. The text emphasises that these acts exemplify many of them do evil deeds and are incompatible with the truth of religion.
The lecture astonishingly notes that some disbelievers commit fewer crimes than believers. The crimes of some Christians, Jews, and even Muslims indicate deviation from religious principles. This comparison acts as a mirror challenging the reality of believers conduct and signalling the necessity of reform.
The text criticises sectarian prejudices, such as the prevention of constructing places of worship for certain groups, like Sunni mosques in some areas. These prejudices, rooted in suspicion and enmity, undermine religious unity. The lecture regards such behaviours as walls that create division within the community and hinder solidarity.
The text refers to the historical actions of certain dynasties that exiled religious minorities to borderlands, revealing the origins of sectarian prejudices. These measures, intended for control and segregation, led to social deviations and exemplified many of them do evil deeds. This history serves as a lesson highlighting the necessity of tolerance and unity.
The lecture compares some believers to Mullah Qotbs watermelon, criticising religious arrogance and exclusivism. This outlook, which excludes others from the realm of truth, results in loss in this world and the Hereafter. This exclusivism is like a wind uprooting the tree of unity.
The noble verse and the lecture, emphasising divine mercy, consider the path of repentance open even for the misguided. God, despite cursing the corrupters, has not closed the doors of mercy and promises forgiveness upon adherence to divine commandments. This mercy is like an infinite ocean that embraces every sinner.
The lecture criticises fixed rulings, such as those considered permanently lawful or unlawful until the Day of Judgement, and maintains that the world is in constant change. This viewpoint calls for the utilisation of reason and experience in understanding religion so that it responds to the needs of the times. Such flexibility is like a stream that shapes its path in harmony with the terrain.
hadith Indeed, God has two proofs upon the people: an apparent proof and a hidden proof. The apparent proof is the Prophets and Messengers, and the hidden proof is reason, reason is introduced as the inner prophet. This reason guides the human even in the absence of revelation and surpasses apparent prophets because acceptance of prophets depends on reason.
The lecture critiques the blind imitation of ancient rulings without regard to current circumstances and demands a rational, scientific, and lawful approach to understanding religion. This viewpoint is like a torch that dispels the darkness of imitation and illuminates the path for revising religious traditions.
The text, referring to crimes committed by some believers, criticises religious knowledge that leads to violence. This violence, resulting in displacement and suffering of people, is incompatible with the truth of religion and indicates the necessity of reform in the understanding and practice of religious knowledge.
The lecture, emphasising Peace be upon You, O God, O Messenger of God, O righteous servants of God, recommends greeting all of Gods creatures, from humans to animals. This greeting, rooted in divine love, is like a flower blossoming in the garden of existence and spreading the fragrance of tolerance.
The text emphasises that religious slogans devoid of connection with God lead to polytheism and disbelief. This viewpoint acts as a wake-up call urging believers towards monotheism and God-centredness.
The lecture, recounting a childhood anecdote where caution was advised to preserve the life of ants, stresses respect for life. This upbringing is like a seed sowing love and respect for all creatures in the heart.
The text criticises the extravagance of some believers who indulge in pleasure while others suffer. This behaviour is like a cloud obscuring the sun of justice.
Under the hypothetical heading Religious knowledge as a cause of misery and deprivation in the world, the lecture critiques deviations in understanding and practising religion. This critique calls for reform in religious approaches so that religion promotes love and justice instead of violence.
