of Nekounam, (Session 1163)
Srah l Imrn, one of the intellectual treasures of the Holy Qurn, with profound and meaningful verses, invites humanity to reflect upon their responsibilities towards the Creator and the eternal consequences of their deeds. This treatise, focusing on verse 28 of this Srah and related verses, undertakes an in-depth examination of divine and human concepts, providing, in a clear and dignified language, guidance for understanding human duty in this world and its impact on everlasting felicity. The objective is to present a comprehensive perspective on the divine verses which, whilst preserving the spirit and original message, employs a scientific and logical expression to pave the way for deeper comprehension. Like a sea whose waves reveal infinite serenity and depth, this exegesis endeavours to convey the meanings of the verses with delicacy and profundity to the reader.
And they will say, Oh, that we had obeyed Allah and obeyed the Messenger!
This verse portrays the profound regret of individuals who, on the Day of Resurrection, gaze back at their past and harbour a yearning to return to the world to rectify their errors. This regret falls like a heavy shadow upon the hearts of those who have spent their worldly opportunities in heedlessness. The original text emphasises that expressions such as if only, surely, and perhaps are futile and ineffective on the Day of Judgement. Such regrets, like winds blowing over a desert that raise only dust and sand, do not alter the eternal fate of man. In this world, humans are obligated to utilise their free will to choose the path of felicity, for the Resurrection is the stage where the truth of deeds is manifested, not an occasion for compensation.
Verse 28 continues and elucidates verse 27 of Srah l Imrn, which describes the condition of those who were distant from the truth in this world. This connection, akin to an invisible thread, links the verses together and reflects the coherent divine system of human guidance. The regret at the Resurrection is the consequence of neglecting obedience to Allah and His Messenger in this world. This point is like a mirror that places human deeds before their eyes, compelling reflection on their responsibilities.
The original text emphasises the concept of integrity, inviting humans to preserve spiritual and ethical purity in this world. Integrity, like a crystal-clear spring, is the source of eternal felicity. Humans must embody honesty and righteousness in their interactions with others, ranging from friends and enemies to spouses and children. This integrity resembles a structure which, if firmly established, will stand resilient against the storms of the Resurrection. God is the guardian of eternal felicity, and humans must refrain from undermining this edifice during their earthly existence.
A prominent concept in the text is the automatic nature of the eschatological system. Like a precise clock operating with divine order, the system of Resurrection is governed by God. Humans act freely in this world, but the eternal consequences depend on divine wisdom and justice. The phrase La hawla wa la quwwata illa billah here is like a gentle breeze reminding of human limitations and emphasising human reliance on divine power.
But what they used to conceal before has now become apparent to them.
This verse, like a light that pierces the darkness, points to the unveiling of the truth of human deeds on the Day of Resurrection. Oppression, disbelief, and sins which were concealed in this world will be presented openly before humans on the Day of Reckoning, like an open book. The original text, in explicit language, declares that no deed remains hidden from the view of God. This unveiling is like a mirror confronting humans with the reality of their actions, preventing any justification or denial.
The original text critically refers to those who profess faith outwardly yet engage in sins such as lying, theft, and fraud inwardly. This contradiction is like a tree with green branches but rotten roots. Uttering Allhu Akbar or performing prayers while immersed in sinfulness is a sign of hypocrisy or ignorance. True faith, like a radiant gem, manifests itself in sincere and ethical behaviour.
And if they were returned, they would return to that from which they were forbidden.
This verse, like a decisive decree, points to the fixed nature of sinners. The original text explains this concept by describing these behaviours as innate; as if sin is a colour deeply infused in the fabric of some individuals existence, remaining unchanged even upon a return to this world. Environmental, educational, and historical factors act like soil in which the seeds of human personality take root, playing a role in shaping such behaviours.
And indeed, they are liars.
The original text emphasises this verse to invalidate the claims of sinners who deny their polytheism and falsehood in this world. This denial is like a futile attempt to hide the sun on a clear day. The truth of deeds on the Day of Resurrection flows like a pure stream, exposing all deceit and fraud. This point invites humans towards self-awareness and honesty with themselves.
The original text, in clear terms, regards beliefs such as the return (rajah), the suns return, or the trial of the infallible Imams as superstitions. These beliefs are like dry branches severed from the robust tree of religion. Islam, as a civilised and rational religion, is incompatible with superstition. This critique acts as a lamp distinguishing the path of truth from the misguiding dead-ends.
Emphasising a scientific and logical approach, the text invites humans to look at religion with profound and rational insight. Religious scholars, as guides on this path, must elucidate divine concepts through knowledge and logic. This approach is like a bridge leading humans from the darkness of ignorance to the light of cognition.
The original text points to the gradual transformation of the world and states that the majority of humans currently remain distant from rationality and true faith. This condition resembles land yet to reach full fertility, but with hope for improvement over time. The world is like a book whose chapters are still being written, and the future may witness greater faith and rationality.
The text, referring to baseless claims about the appearance of the Mahdi, stresses the necessity of realism. Such claims resemble mirages in the desert, leading humans astray. The truth, like a pure flowing stream, reveals itself only through contemplation and rationality.
The original text describes peaceful environments in certain societies, such as pleasant neighbourhoods with calm carriages, emphasising the importance of healthy and tranquil surroundings. These spaces, like verdant gardens, provide a foundation for spiritual and ethical growth. Conversely, environments filled with lies and deceit resemble barren and unproductive land, hindering human flourishing.
The text refers to economic difficulties, including financial pressures and taxation, comparing them to better conditions in other societies. This comparison acts like a light illuminating the deficiencies of social structures. Economic justice, akin to a life-giving stream, is essential for the health of society.
The original text, emphasising the phrase La hawla wa la quwwata illa billah, points to the limitations of human free will and dependence on divine will. Humans are like travellers aboard the divine ship who choose their course freely, but the ultimate destination is in Gods hands. This balance is like a scale, juxtaposing human responsibility and divine wisdom.
This section invites humans to reflect on their free will and trust in the divine system. Humans must act rightly by their freedom in this world, but eternal outcomes depend on divine justice.
The exegesis of the verses of Srah l Imrn, like a lamp on humanitys path, invites reflection on ones responsibilities in this world and their effect on eternal felicity. Humans are obliged to maintain spiritual and ethical integrity and to utilise worldly opportunities to build a firm edifice. The eschatological system, like a precise and divine stream, reveals the truth of deeds, against which no deception or denial can endure. The critique of superstitions and emphasis on rationality guide humans towards a civilised and rational religion. This exegesis, like a clear mirror, calls humans to self-awareness and behavioural reform so that with steady steps they may advance towards eternal felicity.
Under the supervision of Sadegh Khademi
