Verse 45 of Surah l Imrn, like a radiant gem in the Divine Word, speaks of a historic and divine fate rooted in the immutable traditions of the Creator. This verse, with succinct and profound expression, alludes to the destruction of the oppressive nation and boundless praise for the Lord of the Worlds. The present discourse, relying on the lectures of a wise scholar and exegetical analyses, explores this verse within a scientific and systematic framework. The objective is not merely to elucidate the apparent and hidden meanings of the verse but also to connect it with social, historical, and monotheistic realities, thereby reflecting the truth of the order of creation like a mirror.
فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا ۚ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
So the root of the people who did wrong was cut off, and praise belongs to God, the Lord of the Worlds.
Verse 45 of Surah l Imrn is among those verses which, with brevity and eloquence, encompass a grand truth. The terms Qull and Dull, as employed in the lectures, denote a brief but profound speech that conveys the deepest meanings with minimal words. This verse, by stating the fate of the oppressive nation, outlines a divine law in human history that, like a shining sun, illuminates the path of truth.
This verse follows verses 42 to 44 of Surah l Imrn, which address divine matters and the fate of previous nations. This continuity connects the verses like a string of prayer beads, emphasising the absolute sovereignty of God.
The word Dbir in the Holy Quran means root, foundation, or basis. فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا refers to the severance of the foundation of the nation that committed oppression. This severance indicates not only apparent destruction but also the elimination of their social, economic, and political supports. The use of the past passive verb قُطِعَ emphasises the definiteness and inevitability of this event, as if this destruction has been decreed as an immutable law in the order of creation.
الْقَوْمِ الَّذِينَ ظَلَمُوا refers to an organised and powerful group that commits oppression collectively and systemically. Unlike individual oppression, which has limited impact, collective oppression inundates society like a devastating flood. This oppression includes deprivation of peoples rights, spreading poverty, and creating social misery rooted in oppressive structures and organisations.
The lectures stress that the destruction of the oppressive nation is among the certainties of history. This destruction is not accidental but a direct consequence of their oppression. The Holy Quran states in another verse:
فَلَن تَجِدَ لِسُنَّتِ اللَّهِ تَبْدِيلًا ۚ وَلَن تَجِدَ لِسُنَّتِ اللَّهِ تَحْوِيلًا
"You will never find in the way of God any change, nor will you find any alteration in the way of God."
This verse testifies to the immutability of God's tradition in the destruction of oppressors.
The lectures refer to sudden transformations in Iranian society, in which power structures rapidly collapsed. This collapse, like a storm demolishing a fragile edifice, exemplifies the cutting off of the root of the oppressive nation. The speed of these transformations indicates the divine power in executing His traditions.
The lectures criticise the exploitation of religious knowledge for non-spiritual ends. Such misuse, sometimes manifested in employing seminary students for material or political objectives, exemplifies collective oppression rooted in deviation from the truth of religion. This deviation acts as a dark shadow imposing oppression on society.
The lectures draw upon personal experiences, such as meetings with religious scholars and reflections during imprisonment in Qasr Prison, to elucidate social and spiritual conditions. These experiences, like a lamp in the darkness, aid deeper understanding of the truth. The term revelation here connotes inner insight consistent with the Islamic mystical tradition.
The lectures refer to political figures who, due to pride and oppression, are examples of the oppressive nation. This critique, in candid language, regards pride as an obstacle to guidance, as the Quran states:
إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ
"Indeed, He does not love the arrogant."
The lectures maintain that the contemporary world, with order and planning in some countries, differs from the past. This difference indicates shifts of power and conditions among peoples, as the Quran says:
تِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ
"These days We alternate among the people."
The lectures point to social issues such as poverty, unemployment, school dropout, and addiction as consequences of collective oppression. These problems, like wounds on the body of society, originate from systematic oppression. The Quran states:
وَمَا ظَلَمَهُمُ اللَّهُ وَلَٰكِنْ أَنفُسَهُمْ يَظْلِمُونَ
"God has not wronged them, but they have wronged themselves."
The phrase وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ expresses boundless praise for the Lord of the Worlds. This remembrance, introduced in the lectures as a subtle and monotheistic invocation, acts as a key that unlocks the heart towards truth. It is considered stronger than Bismillh and paves the way for inner purity and strengthening of monotheism.
The lectures, contrary to traditional exegeses that restrict Rabb al-lamn to the two worlds of this life and the hereafter, consider it to encompass billions of worlds. This view, like a window to the vastness of divine lordship, manifests the grandeur of the Creator.
The lectures criticise superstitions related to certain places, such as placing shrines inside mosques, considering it a sign of public ignorance. This ignorance, like a fog on the mirror of religion, obstructs comprehension of truth. The Quran states in this regard:
قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ
"Say: Bring forth your proof if you are truthful."
The lectures emphasise the necessity of awareness and rationality in religion. This emphasis, like a shining torch, distinguishes the path from error and guides society towards truth.
With the destruction of the oppressive nation, a new and divine beginning emerges, originating from the Creator. This beginning, like a spring after a cold winter, breathes fresh life into society. The Quran states:
وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا
"And We wish to bestow favour upon those who were oppressed."
This section, by emphasising the destruction of the oppressive nation and the new beginning, demonstrates that the divine system, by eliminating oppression, paves the way for the dominion of justice and monotheism. The phrase Al-amdulillh Rabb al-lamn, like a divine anthem, immortalises this truth.
Verse 45 of Surah l Imrn, like a comprehensive mirror, portrays the fate of the oppressive nation and the grandeur of the Lord of the Worlds. This verse, with concise yet profound expression, elucidates the divine law of the destruction of oppressors and establishes divine praise as a sign of submission to the Lordship of the Creator. The lectures, by linking this verse to historical and social realitiesfrom sudden social upheavals to critiques of ignorance and superstitionoffer a comprehensive explanation. The phrase Al-amdulillh Rabb al-lamn, as the key of monotheism, shows the way to liberation from oppression and ignorance. This writing, by representing these concepts in a scientific and systematic framework, endeavours to present the truth of the Divine Word in an elevated and clear language to its audience.
Under the supervision of Sadegh Khademi
