of , (Session 1194)
This writing elucidates and analyses Ayah 71 of Surah Al-Imran, presenting profound Quranic concepts in a coherent manner through a scientific and methodological approach. The aim is to explore the meanings of this Ayah and link it to the principles of monotheism, ethics, and social responsibility, thereby shedding light on divine guidance and human accountability in relation thereto. The structure of this text is organised with clear sections to guide the reader towards a deeper understanding of divine wisdom and critique of intellectual and practical deviations.
قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَاللَّهُ شَهِيدٌ عَلَىٰ مَا تَعْمَلُونَ
Say: O People of the Book, why do you disbelieve in the signs of Allah, while Allah is a Witness over what you do?
The Ayah commences with the word Qul, which is a direct command to the Holy Prophet (peace be upon him) to deliver the divine revelation. This term, frequently repeated in the Holy Quran, emphasises the Prophets role as an intermediary who transmits the Divine message without alteration. Qul signifies divine wisdom in preserving the authenticity of the revelation and invites the Prophet to engage in direct discourse with the audience.
This address summons the Prophet to a candid conversation with the audience, especially the People of the Book, conveying the truth in a clear and unpretentious manner. This method serves as a paradigm for wise and impartial dialogue in confronting intellectual deviations.
The phrase O People of the Book specifically targets Jews and Christians, who, by virtue of receiving divine scriptures, bear greater responsibility to accept the signs of Allah. This address constitutes a critique of their intellectual and practical deviations, wherein instead of adhering to the truth, they have resorted to denial or distortion of divine verses.
The People of the Book, having benefited from prior guidance, are accountable before the call to monotheism and the signs of Allah. This Ayah, in an interrogative tone, invites them to reconsider their behaviour and reminds them of their responsibility towards the truth.
The phrase Why do you disbelieve in the signs of Allah? denotes a question referring to the conscious denial or neglect of the divine signs by the People of the Book. This disbelief sometimes implies the distortion of divine scriptures and at other times a return to polytheism and former deviations.
Disbelief in this Ayah entails not only denial of truth but also neglecting ones responsibility towards it. This question invites reflection on the motives behind such denial and a reconsideration of intellectual and practical paths.
The phrase And Allah is a Witness over what you do emphasises Gods complete knowledge of human actions and intentions. The term Witness denotes an absolute and encompassing testimony, reflecting Gods infinite knowledge that no action escapes His sight.
This principle calls man to accountability before God and reminds that every deed, whether minor or major, is under divine observation. This witnessing serves both as a warning and an invitation to repentance and return to truth.
The Holy Quran, in other verses such as Ayah 36 of Surah Az-Zumar, criticises the call to entities other than God:
أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ ۖ وَيُخَوِّفُونَكَ بِالَّذِينَ مِن دُونِهِ
Is not Allah sufficient for His servant? And yet they threaten you with those besides Him.
This Ayah highlights the futility of worshipping idols and objects which neither benefit nor harm. Such entities lack any real influence in human life, and reliance upon them leads only to misguidance.
Idolatry, whether in the form of worship of material objects or attachment to non-divine affairs, signifies deviation from monotheism. This critique invites man to reassess his priorities and attachments.
Only God possesses the power to bestow benefit or inflict harm, unlike idols which have no effect whatsoever. Divine harm, such as calamity or punishment, is part of God's wisdom and guidance and constitutes a facet of His educational system for humanity.
This principle teaches man that every event, whether good or evil, occurs within the framework of divine wisdom and must be accepted with faith and submission.
To illustrate divine wisdom, the poetic story of Parvin Etesami is referenced. In this narrative, a poor woman receives flour from a miller, but her handkerchiefs knot comes undone and the flour spills onto the ground. Initially, she complains to God but then discovers a precious jewel hidden among the dirt. This parable symbolises divine wisdom in transforming adversity into blessing.
This story invites trust in divine wisdom. Calamities, if accepted with faith, may result in good fortune and happiness, like a jewel concealed in dust.
Doubt and suspicion regarding divine wisdom stem from weakness of faith. Man must believe that every act of God, whether untying or tying knots, is ultimately for his benefit. This belief saves man from the trap of doubt and confusion.
True faith is submission to the Divine Will. This submission is not forced but arises from knowledge and love of God, leading to serenity and certainty.
Another parable refers to a person wearing a costly cloak. If asked to give it to another, he might doubt the altruistic intentions behind the request. This parable points to the fragility of faith when confronted by material temptations.
True faith is immune to suspicion and mistrust and invites generosity and trust in others. This parable serves as a warning to those whose faith is destabilised by material motives.
The phrase and We turn back on our heels refers to reverting to disbelief and polytheism after receiving divine guidance. This regression is the consequence of satanic whisperings, which ensnare man and leave him bewildered and misguided.
The Holy Quran in Ayah 144 of Surah Al-Baqarah alludes to satanic deception:
كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانًا
Like one whom the devils have enticed to wander erringly on the earth.
This Ayah calls for vigilance against satanic deceit and underscores the necessity of seeking refuge in divine guidance.
The Holy Quran states in Ayah 73 of Surah Al-Baqarah:
قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ
Say: Indeed, the guidance of Allah is the [true] guidance.
Only divine guidance is the genuine guidance. Every benefit or harm from God forms part of the path leading to salvation.
This principle calls man to accept divine wisdom in all circumstances, whether good or evil. Faith in this principle liberates man from doubt and uncertainty.
An allegory of love illustrates unconditional affection for God, which compels man to express love even in the most difficult conditions. This love transcends reward and punishment and frees man from attachment to paradise and hell.
This mystical station guides man towards pure love wherein God alone is the objective, not material or spiritual recompenses.
The conception of paradise as purely material with houris, palaces, and honey resembles the worldly life and cannot represent the true reality of divine paradise. The Quran, emphasising Jannat al-Haqq (Gardens of Truth), points to the spiritual and divine dimension of paradise.
This critique invites man to reconsider materialistic notions of paradise and stresses the necessity of understanding the divine reality.
Deep-rooted enmity among some individuals results from historical deviations and negative cultural influences. The Holy Quran, through the call for submission and love, liberates man from these hostilities.
This critique highlights the harmful effects of prejudices and historical grudges and invites man to love and greet all creatures.
The Quran, emphasising As-salamu alaykum (Peace be upon you), invites man to love and submit to God and all creatures. All beings manifest God, and hostility towards them contradicts the spirit of faith.
This principle points to monotheism in viewing creation and guides man away from prejudice and enmity.
Certain religious expressions, such as Salam for those who are peaceful to you, have led to violence and enmity, which are consequences of historical deviations. Religious knowledge must lead to love and submission, not hatred and prejudice.
This critique underscores the need to reassess religious interpretations and return to the Quranic spirit of love.
Man should not interfere in others matters, such as their sins or righteousness, but should focus on self-reform. This principle stresses the necessity of self-purification and refraining from judging others.
True faith centres on ones relationship with God and self-improvement rather than meddling in others affairs.
Referring to the children of certain prophets, such as those of Noah and Jacob, criticism is directed towards the deviations of some children due to improper upbringing. This critique points to the importance of correct education and parental responsibility.
Childrens deviations result from neglect of divine guidance, calling parents to attend carefully to their childrens training.
Social prejudices, such as hatred due to cultural or ethnic differences, result from distancing from the Quranic spirit of monotheism. Such biases alienate man from love and submission.
The Quran, by inviting submission and love, negates these prejudices and calls for unity and solidarity.
The interpretation of Ayah 71 of Surah Al-Imran provides a comprehensive depiction of the divine guidance system emphasising human responsibility regarding the signs of Allah, the futility of polytheism, and the exclusivity of guidance from God. Addressed to the People of the Book, it invites them to reconsider their intellectual and practical deviations. Critiques of social behaviours
