This present book, through reflection on verse 71 of Surah Al-Maidah, endeavours to explicate and deeply analyse the Quranic concepts within the historical and social context of Bani Isra'il, offering valuable lessons for contemporary societies. This work, with reference to the divine covenant, sedition, spiritual blindness and deafness, and the boundless mercy of the Lord, strives to present the exalted meanings of the Holy Quran in a clear and coherent manner using eloquent and dignified language.
Moreover, by utilising historical anecdotes and examples, it establishes a connection between Quranic concepts and human experiences, inviting the reader to contemplate truth and self-reformation. This treatise, whilst preserving all details and points from the original lecture, seeks to illuminate the path of guidance and awareness.
The Holy Quran in verse 70 of Surah Al-Maidah refers to the taking of a covenant from the Children of Israel:
لَقَدْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ
We have indeed taken the covenant of the Children of Israel.
This covenant, transcending a mere formal contract, alludes to an inner and collective preparedness to accept the Divine religion. Just as a nation readies itself to rescue and salvation in the face of a great crisis, the Divine covenant prepares hearts to receive the truth. This readiness is like fertile soil in which the seed of guidance is sown.
For example, it can be likened to a nation that, confronting hardships, enthusiastically advances towards salvation, ready to embrace a divine law that points to the path of salvation.
To better comprehend this concept, one may refer to the readiness of a nation, such as the Iranians, to emerge from crises. When a people, with steadfast will, move toward deliverance, this preparedness itself manifests a covenant forged in their hearts. It is as if this nation, with its heart and soul, makes an unwritten pact with truth, moving under its shadow towards the light of guidance.
The Holy Quran in verse 71 of Surah Al-Maidah highlights the erroneous assumption of the Children of Israel and its consequences:
وَحَسِبُوا أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا وَصَمُّوا ثُمَّ تَابَ اللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا وَصَمُّوا كَثِيرٌ مِنْهُمْ ۚ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
And they presumed that there would be no trial, so they became blind and deaf. Then Allah turned to them in forgiveness; then many of them became blind and deaf again. And Allah is Seeing of what they do.
This verse unveils the mistaken belief of the Children of Israel who imagined themselves immune to the consequences of denying and killing the prophets. Sedition here denotes a divine test, affliction, and dispersion that befell them due to disobedience. The presumption of immunity is akin to a false wall erected against the truth, which ultimately collapses.
The phrase فَعَمُوا وَصَمُّوا (they became blind and deaf) refers to inner spiritual blindness and deafness, not physical incapacity. This blindness is the darkness of the heart that refuses to accept truth, and this deafness is the spirit's inability to hear the call of truth. By denying some prophets and killing others, the Children of Israel immersed themselves in this darkness, as if the eyes of their inner selves were closed and their ears deprived of hearing the word of truth.
The Quran also refers to the simultaneous presence of several prophets, such as Joseph and Jacob, some of whom were denied and others slain. This denial and murder exemplify the extent of deviation among the Children of Israel. It is as if a people who accepted the Divine covenant, by their disobedience, closed the path to guidance and chose darkness instead of light.
The phrase ثُمَّ تَابَ اللَّهُ عَلَيْهِمْ signifies the boundless mercy of God, who opened the doors of repentance to the Children of Israel. Yet, ثُمَّ عَمُوا وَصَمُّوا كَثِيرٌ مِنْهُمْ indicates that many of them, after repentance, again fell into spiritual blindness and deafness. This relapse appears to reveal weakness of will and inability to persist on the path of truth. Repentance is like a bridge that leads a person from the darkness of sin towards the light of guidance, yet crossing this bridge requires firm resolve.
Repentance was arduous for the Children of Israel, for their sins had erected formidable barriers against truth. Nonetheless, God, in His mercy, opened the doors of repentance. Some of them, under the shadow of affliction and divine trial, stepped towards guidance; yet many others, confronted with the same affliction, were led further astray. Affliction is like a mirror that reveals the truth within a person: some perceive therein the light of guidance, and others their own darkness.
The phrase وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ underscores God's infinite awareness of human deeds. This awareness is like a light that no darkness of sin can extinguish. God is aware not only of the actions of the Children of Israel but of all human beings, and His justice weighs every deed on the scale of truth.
From a sociological perspective, crises and calamities can drive societies towards degradation. It is as if a people caught in the whirlpool of troubles require centuries for reconstruction to return to normalcy. A society unable to endure hardships resembles a tree with roots in loose soil, which collapses at the first storm.
When religion departs from a society, corruption and ruin take its place. This corruption is like a weed growing in a field empty of the cultivation of truth, casting its dark shadow over the society for centuries. Rectifying this condition necessitates sowing the seed of truth anew and nurturing it with care.
A Persian poet, with the verse When a thief comes with a lamp, he steals more selectively, alludes to the selectiveness of corrupt individuals. These people, as if bearing a lamp of good appearance, carry out corruption with greater precision. This selectiveness is more dangerous than overt corruption because it hides evil beneath the guise of goodness.
Historically, genuine religious scholars have sometimes faced persecution and unjust accusations. For instance, some eminent scholars were subjected to slander and false allegations, including improper accusations and misuse of mystical concepts. These accusations were like poisoned arrows targeting the hearts of truth seekers.
Against these accusations, courageously defending the truth acts as a shield protecting sincere scholars. In a religious seminary, when false accusations were levied against a distinguished scholar, some stood bravely against these slanders and defended the truth. This defence was like a light piercing through the darkness of ignorance.
Some individuals, abusing mystical concepts such as those attributed to Mulla Sadra, veered towards deviation. This misuse served as a pretext for misleading youth and students. The teaching of mystical works, like Mulla Sadras Asfar, ought to be a passionate path towards truth rather than a justification for transgression.
In a religious seminary, the occupation of a chamber for teaching and living was a sign of courage and crisis management. When the seminary authorities responded firmly to resistance, this act conveyed a message that truth seekers do not yield before obstacles.
Within the same environment, some students deviated morally, engaging in activities such as playing chess or inappropriate attachments, straying from the path of truth. For example, a student who fell in love with a simple greeting exemplified a moral weakness needing reform and guidance. Such deviations resembled weeds growing in the garden of religion.
The presence of certain corrupt elements in religious settings, such as individuals collaborating with security forces, demonstrated the infiltration of corruption into sacred centres. This presence was like a stain on the pure mantle of religion, which must be cleansed through vigilance and strict management.
The phrase وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ reminds us that no action escapes the gaze of God. This awareness is like a mirror reflecting human deeds without any veil. Rulers who have attained power through past deviations are not exempt from this divine oversight. This awareness serves as a warning for self-reformation and return to the path of truth.
At the conclusion of the lecture, blessings upon the Prophet and his household (Allahumma salli ala Muhammad wa Aali Muhammad) serve as a reminder of respect for the prophetic station. This invocation is like a melody drawing the heart towards divine light and emphasises adherence to religious values.
This treatise, reflecting on verse 71 of Surah Al-Maidah, has presented profound lessons concerning the Divine covenant, sedition, spiritual blindness and deafness, and the boundless mercy of God. The covenant is an inner readiness to accept truth that blossoms in prepared hearts. Sedition is a test revealing the truth within the human being. Spiritual blindness and deafness result from neglecting truth, yet Divine mercy opens the doors of repentance. Historical anecdotes, from the oppression of true scholars to the deviations of some students, illustrate the challenges of preserving truth in society. Ultimately, Gods awareness of deeds is a warning for reform and return to guidance. This work, linking Quranic concepts and human experiences, invites the reader to reflect on their responsibility.
Under the supervision of Sadegh Khademi
