of Nokounam, (Session 1117)
Verse 82 of Surah Al-Maidah, akin to a radiant lamp in the firmament of religious knowledge, portrays the relationships among religious groups with the believers, and with eloquent expression, elucidates the intensity of enmity of some and the relative proximity of others to the faithful. This verse, with a direct address to the Holy Prophet (peace be upon him), unveils the truth behind the religious and ethical behaviours of diverse groups, and emphasises the role of humility, knowledge, and asceticism in the guidance or deviation of communities. The present writing, with a profound perspective on this verse and the reflections of a sagacious scholar, explores its theological, historical, and social dimensions. The objective is to present the lofty Quranic concepts in a clear and composed manner within a coherent and scientific framework to the readers, so as to act as a bridge between religious knowledge and contemporary intellectual needs.
Verse 82 of Surah Al-Maidah eloquently delineates the relationships between religious groups and believers. The text of the verse and its translation are as follows:
لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِلَّذِينَ آمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا ۖ وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَىٰ ۚ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ
Translation: Indeed, you will find the most intense of people in enmity towards those who have believed to be the Jews and those who associate others with Allah; and indeed, you will find the nearest of them in affection to those who have believed to be those who say, "We are Christians." That is because among them are priests and monks, and because they are not arrogant.
This verse, like a mirror, reflects the relationships between believers and other religious groups. The emphatic address "لَتَجِدَنَّ" with the heavy emphasis of the "Nun" (ن) asserts the certainty of this observation and invites the Prophet (PBUH) to contemplate the religious and ethical behaviours of diverse groups. The verse designates the Jews and polytheists as the most hostile groups, while the Christians are introduced as relatively closer to the believers due to their humility and presence of scholars and ascetics.
Summary of Section One: Verse 82 of Surah Al-Maidah, with a direct address to the Prophet (PBUH), emphasises the distinction among religious groups ir behaviour and beliefs. By referring to the enmity of Jews and polytheists and the relative proximity of Christians, it highlights the role of humility and religious knowledge in guiding communities.
The Holy Quran in this verse introduces the Jews as a group that exhibits the most intense enmity towards the believers. This hostility has roots in theological and historical deviations, stemming from the rejection of the Prophethood of the Holy Prophet (PBUH) and distortions of the revealed scriptures. The Jews, due to their focus on politics and material interests, have resisted the truth of faith, which has transformed into profound animosity.
The polytheists, who in this verse include hypocrites who outwardly appear religious but secretly engage in sedition, are placed alongside the Jews. Hypocrisy, like a sinister shadow, threatens faith and through hidden polytheism results in enmity with the believers. This group, with a deceptive appearance, frequents mosques and worships, yet harbours malicious intentions inwardly.
Contrasting the hostility of the Jews and polytheists, the Quran distinguishes the Christians due to their relative affection towards the believers. This proximity does not imply complete acceptance of Islam, but rather a softer and less hostile attitude. The presence of priests (religious scholars) and monks (ascetics) among the Christians, known for their humility and avoidance of arrogance, constitutes the basis for this closeness. These attributes, like a refreshing breeze, bestow an ethical gentleness upon Christian society.
However, the seemingly gentle exterior of the Christians is occasionally accompanied by a harsh interior. In media and superficial interactions, Christians may appear mild-mannered, but history and the conduct of some during wars and conflicts reveal a harsher reality. This contradiction, like a mask over the face of truth, warns that judgments about religious groups must be made with depth and attention to the inner realities of behaviour.
Summary of Section Two: This section, by examining the religious relationships in verse 82 of Surah Al-Maidah, demonstrates that the enmity of Jews and polytheists is rooted in theological deviations and hypocrisy, whereas Christians, due to relative humility and asceticism, are closer to the believers. Nevertheless, the exterior and interior of behaviours must be carefully scrutinised to avoid deception by appearances.
The Holy Quran regards the existence of priests and monks as the reason for the Christians closeness to the believers. Priests, as religious scholars, and monks, as ascetics, who renounce worldly life and focus on spirituality and austerity, possess the capacity to influence societal ethics. This group, like spiritual gardeners, can draw people closer to God or distance them from Him. Their humility, manifested in refraining from arrogance, acts like a pure spring that cleanses society from moral corruption.
The conduct of the people mirrors the quality of their religious scholars. If a society is ethical and compassionate, its scholars are also virtuous; however, if the people incline towards violence and arrogance, the scholars have failed in guiding the society. This criterion, like a precise scale, measures the authenticity of scholars and underscores their heavy responsibility in societal education.
Summary of Section Three: Scholars and ascetics, through knowledge and humility, have a fundamental role in guiding society. The Holy Quran, by emphasising the role of priests and monks, highlights the importance of avoiding arrogance and the positive impact of scholars on societal ethics.
The original text, with a critical perspective, points to deviations in Judaism, Christianity, and even some Muslims. These deviations, which have sometimes led to violence and extremism, root in estrangement from the principles of monotheism. The Crusades, contemporary conflicts in Yemen and Syria, and other disturbances are symptoms of these deviations, which, like a destructive storm, have devastated societies.
Among these, certain global powers with deceitful policies have exacerbated these unrests. These interventions, like a hidden hand, have pushed Islamic societies towards chaos and obstructed religious reforms and political independence.
One of the fundamental distinctions between the Holy Quran and other divine scriptures is the Qurans immunity from distortion. While the Torah and Gospel have repeatedly undergone edits and alterations, the Holy Quran remains, like a flawless gem, free from any tampering. This characteristic, like a crown upon the truth, affirms the Qurans superiority and authenticity.
The accusation of Quranic plagiarism, sometimes levelled by Jews and Christians who claim that the Quran is derived from their scriptures, stems from denial of the Qurans legitimacy. This accusation necessitates a scholarly and precise response. The Holy Quran, as divine revelation, is independent from previous scriptures, and any comparison must be conducted with fairness and evidence.
Summary of Section Four: Religious deviations and foreign interventions have acted as obstacles to truth, driving societies towards chaos and degradation. The Holy Quran, with its protection from distortion and emphasis on monotheism, offers a clear path to rectify these deviations.
Arrogance, like a consuming fire, destroys faith and ethics. The Holy Quran, by praising the humility of priests and monks, stresses the avoidance of arrogance. Whoever adopts arrogance incurs loss both in this world and the hereafter, and this loss, like a sinister shadow, affects generations and societies.
A true believer treats the weak with kindness and justice and refrains from oppressing them. Conversely, engagement with the arrogant must be conducted on just and principled grounds. Such conduct acts like a scale, measuring a person's justice and faith, and emphasises the importance of supporting the vulnerable.
An experience involving youths engaged in inappropriate behaviour in an alley reflects a wise approach. Instead of hasty judgment, avoiding unwarranted interference and inviting calmness, like a gentle breeze, contributes to societal reform. This conduct, practice of the Commander of the Faithful (peace be upon him), stresses the importance of maintaining social peace.
Summary of Section Five: Humility and justice in dealings with the weak, alongside purposeful confrontation with the arrogant, are hallmarks of a true believer. Avoidance of arrogance and hasty judgment pave the way for societal reform and reinforcement of faith.
Twelve years of attendance at the church and study of divine scriptures constituted an endeavour for a deeper understanding of religions. This experience, like a voyage in the sea of knowledge, reflects the difficulties of comparative religious study and the necessity of divine success on this path.
The aspiration to compose a simultaneous exegesis among the Holy Quran, Torah, Gospel, and other divine scriptures has been a noble goal, which, due to obstacles, has not been realised. This aspiration, like a star in the sky of knowledge, emphasises the necessity of comparative religious study to defend the authenticity of the Quran.
Summary of Section Six: Scientific experiences and noble aspirations in comparative religious studies demonstrate the depth and difficulty of this path. These endeavours highlight the importance of scholarly defence of the Holy Quran and strengthening religious knowledge.
Verse 82 of Surah Al-Maidah, like a brilliant torch, illuminates the path of truth amidst the darkness of religious deviations. This verse,
