of Nokounam, (Session 1125)
Verse 93 of Surah Al-Ma'idah, akin to a luminous beacon on the path of guidance, illuminates the course of spiritual conduct. With a sagacious articulation, it speaks of the boundless mercy of the Divine and the possibility of return towards the Truth. This verse, revealed as a continuation of the ethical and monotheistic discourse of preceding verses, addresses those who, prior to their awareness of Divine rulings, were ensnared in the darkness of ignorance by committing sins such as intoxication or gambling. In a tone that breathes a refreshing breeze upon the souls of the faithful, the verse speaks of the forgiveness of ignorant sins, the degrees of piety, and the zenith of ihsan. This treatise, through a profound examination of this noble verse, elucidates the stages of spiritual conduct, the role of repentance and self-reformation, and the exalted status of the virtuous in the sight of the Lord. Employing similes and allegories, this work endeavours to present the sublime Quranic concepts in a clear and coherent framework to its readers.
لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعَمُوا إِذَا مَا اتَّقَوْا وَآمَنُوا وَعَمِلُوا الصَّالِحَاتِ ثُمَّ اتَّقَوْا وَآمَنُوا ثُمَّ اتَّقَوْا وَأَحْسَنُوا ۚ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ
There is no sin upon those who have believed and performed righteous deeds concerning what they have consumed previously, provided that they fear (Allah), believe, and perform righteous deeds; then fear (Allah) and believe; then fear (Allah) and do good; and Allah loves the doers of good.
Verse 93 of Surah Al-Ma'idah was revealed in a historical context where the newly converted Muslims of early Islam, prior to cognizance of Divine ordinances, due to ignorance, committed sins such as intoxication, gambling, or consuming unlawful wealth. This verse, resembling a steadfast bridge, facilitates the return path for this group and, by emphasising Divine mercy, speaks of the forgiveness of ignorant sins. The audience of this verse comprises those who, during the era of ignorance or prior to the revelation of rulings, were ensnared by sin due to unawareness. This Quranic address is a benevolent invitation, calling them towards faith, righteous deeds, and piety.
The phrase There is no sin upon those who have believed and performed righteous deeds concerning what they have consumed serves as a key that unlocks the restraint of reproach for past sins. This exemption is conditional upon faith and righteous action and indicates that God does not hold the repentant believers accountable for former sins, ranging from intoxication to other unlawful consumptions. The term consumed in this verse is employed in a general sense to signify the intake of any unlawful food or wealth, with wine being merely one instance. This generalisation reflects, like a vast ocean, the expansiveness of Divine mercy which excludes no sin, no matter how grave, from the sphere of forgiveness.
The first section elucidated the historical background and the addressees of the verse. Considering the conditions of the early Muslim converts, this verse facilitates the path of return from ignorant sins and, by emphasising faith and righteous deeds, speaks of exemption from past sins. This Quranic address, as a Divine glad tidings, ignites hope for forgiveness and reformation in the hearts of the believers and testifies to the infinite mercy of the Lord.
The noble verse, by thrice repeating the term fear (Allah) in the phrases provided that they fear (Allah), believe, and perform righteous deeds, then fear (Allah) and believe, and then fear (Allah) and do good, sketches a spiritual ladder outlining the stages of conduct. This repetition not only emphasises the importance of piety but portrays its threefold degrees: external, internal, and consummate piety. External piety acts as a vigilant guardian that shields outward behaviours from sin; internal piety, like a clear stream, purifies the heart from spiritual defilements; and consummate piety, akin to a lofty summit, elevates the believer to the pinnacle of ihsan and beneficence.
Piety serves as a sculpting instrument that refines the believers being from the impurities of sin, polytheism, and disbelief. This process of reformation commences with repentance and turning towards God (tawbah and inabah) and continues with righteous deeds. The noble verse, by emphasising these stages, demonstrates that piety not only restrains from sin but also, like a transparent mirror, cleanses the persons essence from prior defilements. This purification is so profound that it transforms the constituent parts of the believers existence from corruption to purity, guiding them towards Divine perfection.
The third degree of piety, coupled with ihsan, shines like a brilliant gem atop the crown of spiritual conduct. This piety, referred to as cognitive and intuitive, guides the believer towards Divine insight and comprehension of existential truths. Ihsan, in this stage, signifies benevolence devoid of expectation and selfless sacrifice in the way of God. The virtuous (muhsinn), who have attained this stage, resemble stars shining in the firmament of knowledge, entirely cleansed from the defilements of ignorance. Due to their generosity and selflessness, they are free from selfishness and miserliness, dedicating their existence to goodness and truth.
The second section examined the degrees of piety and their role in spiritual conduct. External, internal, and consummate piety act as three steadfast steps guiding the believer from sin towards ihsan. These stages are accompanied by repentance and self-reformation, ultimately culminating in ihsan, the apex of benevolence and sacrifice. This progressive journey demonstrates the Qurans systematic approach in spiritual education and guiding humanity towards perfection.
Ihsan, like a lofty peak in spiritual conduct, elevates the believer to a state where their existence is devoted to goodness and truth. The virtuous (muhsinn), who have attained this rank, are not only cleansed from the sins of ignorance but, through generosity and sacrifice, have distanced themselves from selfishness and miserliness. This group resembles clear streams that bestow goodness upon others and exert utmost effort in the way of God and creation. The noble verse, by emphasising And Allah loves the doers of good, announces Gods special affection for this group, an affection that, like a merciful rain, nourishes their pure hearts.
Divine love for the virtuous is not a common affection but a spiritual proximity that elevates them from earthly limitations towards the heavens of knowledge. This ascension, referred to in the Quran as Miraj, is possible not only for the prophets but also for the perfected believers. The believers Miraj begins with external piety, deepens in internal piety, and culminates in cognitive piety. The virtuous, having transcended these three levels, are freed from material attachments and carnal defilements, attaining the station of witnessing and Divine proximity.
The virtuous (muhsinn) encompass both men and women. The Quran, by employing the plural form muhsinn, indicates that spiritual perfection and Divine ascension are not gender-specific. Exemplary figures such as Lady Maryam and Lady Fatimah (peace be upon them) testify to the fact that women believers can also attain the zenith of spiritual perfection and ascension. This inclusiveness acts as a clear mirror reflecting the spiritual equality of women and men before God.
