of Nokounam, May His Sanctity Be Preserved (Session 1161)
Surahs Al-Anm and l Imrn, like two shining mirrors, reveal the truths of monotheism, disbelief, polytheism, and hypocrisy before the eyes of humankind. These two surahs, through profound scrutiny of the denial of divine verses, oppression against the self and society, and their impact on moral and social well-being, invite the individual to reflect upon their doctrinal and ethical responsibilities. The present discourse, relying on the verses of these two surahs, examines fundamental concepts of falsehood, denial, and oppression, and, employing theological and mystical analyses, elucidates the pathways to liberation from misguidance and attainment of felicity. This work, structured systematically and articulated with clarity, endeavours to explicate the interrelation between monotheism, ethics, and social health in the light of Quranic verses.
The denial of divine verses is like a sword that not only wounds the body of religion but also jeopardises the well-being of society. The Holy Quran in Surah Al-Anm describes this act as a great oppression:
"Who is more unjust than one who invents a lie against Allah or denies His verses? Indeed, the wrongdoers will not prosper." (Al-Anm: 21)
This verse regards denial not merely as an individual sin but as a universal injustice that devastates religion and society. Denial is akin to a fire that burns the harvest of faith and drives society towards misfortune. Similarly, Surah l Imrn introduces the denial of divine verses as an impediment to guidance (l Imrn: 112), signifying the profound connection between these two surahs in their critique of this behaviour.
Although denial is a grave injustice, it does not harm the self-sufficient divine essence. The Quran declares God free from any need or deficiency (Luqmn: 26). This self-sufficiency is like a fortified fortress impervious to the arrows of disbelief and denial. Surah l Imrn also emphasises Gods independence from human deeds (l Imrn: 97). Denial distances humans from the path of salvation but does not detract from divine grandeur.
Denial of the verses acts like a poison that gradually infiltrates the veins of society, annihilating moral and social health. This behaviour increases disbelief and polytheism, resulting in widespread misery. The Holy Quran in Surah Al-Baqarah (verse 114) speaks of the destruction of religion as an obstacle to guidance, while Surah l Imrn (verse 19) underscores the significance of monotheistic religion. Denial is like a storm that shatters the foundations of faith and drives society toward corruption.
Lying is like darkness that extinguishes the light of truth in the human heart. The Holy Quran in Surah Al-Anm identifies lying as a form of slander against God:
"Then their trial was nothing but that they said, 'By Allah, our Lord, we were not polytheists.'" (Al-Anm: 23)
This verse considers lying a sign of misguidance and self-oppression. The liar deceives not only themselves but also leads society toward destruction. In Surah l Imrn, hypocrisy and lying are presented as barriers to guidance (l Imrn: 167). Lying is like a key that locks the doors of felicity and deprives the human being of health and righteousness.
Lying blocks the path back to truth. A narration states: "A believer may commit fornication, may steal, but does not lie, by God, by God, by God." This triple emphasis highlights the extreme reprehensibility of lying. Lying is like a poison that kills faith and directs a person towards misery. The lying individual is like a traveller wandering the deserts of misguidance without identification.
Lying is worse than wine-drinking and theft because it closes the way of return. A person may drink wine out of ignorance or steal out of need, but lying is a conscious choice that distances the person from health and righteousness. In Islamic culture, lying is known as "the key to all evil," a key that opens the doors to wickedness. The liar is like someone who with their own hands demolishes the bridges back to truth.
The Holy Quran in Surah Al-Anm speaks of a group that listens to the verses but does not believe:
"And among them are those who listen to you, but We have placed over their hearts veils so that they do not understand it, and in their ears deafness. And if they see every sign, they will not believe in it." (Al-Anm: 25)
This verse regards hearts obscurity as an obstacle to comprehension and faith. The obscurity is like a dust settling on the mirror of the heart, preventing the reflection of the light of truth. Similarly, Surah l Imrn introduces hypocrisy as a barrier to faith (l Imrn: 167).
The obscurity of the heart results from human actions, not divine compulsion. The Quran considers free will as the basis of guidance (Kahf: 29). By choosing sin, the human is like a painter who darkens the canvas of their own heart with their brush. This obscurity impedes understanding of the verses and acceptance of truth. In Surah l Imrn, guidance by free will is emphasised (l Imrn: 159).
Hypocrites and apparent believers are like actors wearing masks of faith while their hearts are devoid of truth. The Holy Quran criticises this group due to the obscurity of their hearts and superficial faith (Al-Munfiqn: 4). In Surah l Imrn, hypocrisy is introduced as a barrier to guidance (l Imrn: 167). This group hears the verses but, due to the heaviness of their ears and darkness of their hearts, do not believe.
Ethics is like the soul of religion, without which outward deeds are like lifeless bodies. The Holy Quran identifies ethics as a prominent characteristic of the Prophet Muhammad (PBUH) (Qalam: 4). In Surah l Imrn, the Prophets gentleness is introduced as a model for the believers (l Imrn: 159). Apparent believers, though they perform prayers and worship, are deprived of the truth of religion without ethics.
Decorum is like a garment that displays inner ethics through outward behaviour. The Holy Quran considers decorum a moral duty (Luqmn: 19). The behaviour of the believer should be a mirror reflecting the light of inner ethics. Yet hypocrisy darkens this mirror and deprives behaviour of sincerity.
Hypocrisy and flattery are like masks that conceal the truth of the heart. The Holy Quran considers hypocrisy an obstacle to sincerity (An-Nis: 38). Excessive worship, if accompanied by impure intention, leads to hypocrisy and deprives the heart of the light of faith. In Surah l Imrn, sincerity is introduced as a condition for acceptance of deeds (l Imrn: 135).
Moderation in worship is like a bridge leading a person towards felicity. The Holy Quran describes the Islamic community as a moderate nation (Al-Baqarah: 143). Excess in worship, when combined with hypocrisy and judgement, darkens the heart and weakens faith. In Surah l Imrn, steadfast moderation is introduced as a feature of believers (l Imrn: 147).
Judging others is like a stone obstructing the path of benevolence. The Holy Quran considers wrongful judgement a social sin (Al-Hujurt: 12). The believer must engage in benevolence rather than judgement and avoid negative thoughts. In Surah l Imrn, gentleness is introduced as a way to guidance (l Imrn: 159).
Empirical experiences are like mirrors reflecting the truth of the heart. In one such experience, the narrator lost faith in a person who excessively praised others. This illustrates the impact of hearts obscurity on faith. In another experience, due to suspicion of lying, the narrator refrained from helping the needy, regarding this as a sign of hearts obscurity. The Holy Quran considers charity a moral duty (Al-Baqarah: 83) and in Surah l Imrn emphasises its necessity (l Imrn: 92).
The environment is like soil in which the seed of the heart grows. An unhealthy environment darkens the heart and weakens faith. The Holy Quran regards corruption as a consequence of human actions (Ar-Rm: 41). Reforming the environment and behaviour can cleanse the heart from obscurity and facilitate the path to faith.
Surahs Al-Anm and l Imrn, like two luminous lamps, illuminate the path of monotheism and salvation. Denial of divine verses, lying, and hearts obscurity are obstacles that distance humans from felicity. Lying is like a key that opens the doors of evil, and hearts obscurity is like a veil that conceals the light of faith. Ethics and decorum represent the inner and outer aspects of religion, and moderation is the path to liberation from hypocrisy and duplicity. This interpretation, relying on Quranic verses and mystical analyses, is an invitation to reflect on ethical and doctrinal responsibilities so that human beings, under the shade of monotheism and truth, may attain health and felicity.
