the Lectures of Nokounam, (Session 1216)
The Holy Quran, as a book of guidance and mercy, instructs humanity through its verses on peaceful coexistence and wise interaction with others. One such verse, Verse 108 of Surah Al-Imran, by forbidding insults directed at non-divine deities, emphasises the principle of religious tolerance and avoidance of violence. This discourse, by contemplating this noble verse and deeply analysing its content, examines the concepts of tolerance, religious freedom, and the consequences of offensive behaviours. The objective is to elucidate comprehensively the Quranic dimensions of this subject for the readers and to clarify its connection with social and religious issues. The present writing explores these concepts in various sections, structured methodically and employing clear and dignified language.
لَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِمْ مَرْجِعُهُمْ فَيُنَبِّئُهُمْ بِمَا كَانُوا يَعْمَلُونَ
Do not insult those whom they invoke besides Allah, lest they insult Allah out of hostility and ignorance. Thus, We have made attractive to every community their deeds. Then to their Lord is their return, and He will inform them about what they used to do.
This noble verse, with clear and decisive language, forbids the believers from insulting those who worship deities other than Allah. This prohibition pertains not only to the deities but also to the individuals who worship them. The term sabb (insult) in this verse encompasses any form of insult, profanity, or improper conduct that could lead to hostility and tension. The verse subtly warns of the consequences of such behaviours and emphasises a cycle of enmity and ignorance arising from insulting others.
The prohibition of sabb in this verse signifies abstaining from any insulting behaviour or speech that could result in enmity and ignorance. This prohibition is not limited to mere profanity but encompasses all forms of ill manners, discourtesy, or impudence. In essence, the Holy Quran in this verse invites human beings to exercise self-restraint and observe decorum in their dealings with others, even when their beliefs differ. This principle acts as a transparent mirror reflecting the depth of tolerance in the Quranic teachings, which, even in the face of polytheism and disbelief, recommends patience and wisdom over violence.
The verse explicitly states that insulting non-divine deities leads to ignorant hostility towards Allah Himself. This hostility stems from ignorance and unawareness. Put differently, when believers insult others, they pave the way for reciprocal reactions, resulting in insults directed at Allah and enmity against Him. This cycle acts like a whirlpool, drawing humanity towards tension and conflict, while divine wisdom calls people towards peace and tranquillity.
One of the prominent aspects of this verse is its emphasis on religious freedom. The Holy Quran, by forbidding insults against those who worship besides Allah, underscores the principle that every individual is free in choosing their deity. This freedom does not imply endorsement of polytheism but rather respect for human choice. Figuratively, the Holy Quran views man as a bird whose wings of free will guide him towards various choices, yet ultimately, his return is to his Lord.
This viewpoint stands firmly against any form of religious compulsion or violence. The lecture notes, by referring to various religious groups such as the Bahs, Dervishes, and Armenians, stress that no one should be insulted or discriminated against due to their beliefs. This principle, like a shining light in the darkness of prejudices, indicates the path to peaceful coexistence.
The lecture adopts a critical stance towards certain political slogans raised under the guise of religion. For instance, slogans that incite hostility against others, such as Death to so-and-so, are criticised in light of this verse. Such slogans are incompatible with the spirit of Quranic tolerance and have resulted in social and political harm. Figuratively, these slogans are seeds sown in the soil of discord and enmity, bearing nothing but division and misery.
This critique also considers the complex motivations behind such slogans. Some claim these slogans have political rather than religious origins. However, the lecture cleverly demonstrates that these acts are often cloaked in religious pretence and have led to the exclusion of various religious groups, including Dervishes. Such exclusions have been detrimental to society and contradict the Quranic principle of tolerance.
The noble verse, by the phrase كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ, alludes to the innate human tendency to embellish their deeds and beliefs. This ornamentation signifies humanitys attachment to self-fashioned deities, whether these are idols, persons, parties, or other entities. The lecture compares this tendency to a factory of idol-making within human nature, where each person fashions a deity in accordance with their own circumstances.
This metaphor acts as a mirror reflecting the psychological reality of man. By nature, humans perpetually seek something to which they can attach their hearts and regard as greater and superior to themselves. This tendency sometimes culminates in idol worship, at other times in attachment to individuals, or infatuation with objects. The lecture lucidly explains this tendency with examples such as attachment to dogs or ethnocentric affinity in imitation.
The lecture critically examines examples of non-divine deity construction. For example, attachment to dogs or infatuation with individuals are introduced as manifestations of this tendency. These attachments sometimes lead to irrational behaviours, such as worshipping objects or persons devoid of divine value. Such behaviours resemble mirages that divert humans from the truth but eventually lead to awareness of reality.
This section, through concrete examples, delves into the psychological roots of polytheism. Due to this innate tendency, humans sometimes attach themselves to things lacking genuine worth. Although these attachments appear beautiful and adorned externally, they ultimately divert humans from the divine path.
The noble verse, with the phrase Then to their Lord is their return, and He will inform them about what they used to do, refers to the return of all human beings to God and their awareness of their deeds. This return signifies divine justice whereby each individual is held accountable according to their actions. The lecture likens this awareness to a moment when a person stands before the mirror of truth and clearly observes the results of their deeds.
This section emphasises that God informs man of the consequences of his deeds not for revenge but to reveal the truth. This awareness acts as a light that dispels the darkness of ignorance and confronts man with the reality of his conduct.
The lecture offers a novel perspective, viewing Hell not as a tool for discipline or revenge, but as the natural consequence of human deeds. Just as wine induces intoxication and opium withdrawal leads to distress, Hell likewise manifests the natural outcomes of improper actions. This viewpoint serves as a key that unlocks the mysteries of divine punishment and differentiates it from concepts of revenge or discipline.
For instance, the lecture points to the physical effects of certain behaviours: consuming cold foods results in bodily coldness and consuming hot foods leads to heat. Hell correspondingly represents the natural consequence of wrongful deeds. This perspective reveals divine wisdom in punishments and demonstrates that God does not consign humans to Hell for correction or discipline but to disclose the effects of their deeds.
The lecture, with a critical eye, interprets the concept of خالدين فيها أبدا (abiding therein eternally) as a temporal rather than perpetual eternal state. Using examples such as the fatigue from Paradise, it demonstrates that humans may even tire of monotony in Paradise. This interpretation acts like a breeze that lifts the veils of misconceptions about the afterlife and points to the limitations of human comprehension regarding eternal concepts.
This interpretation engages with theological debates about the eternity of punishment and confines it to a specific period. Such a viewpoint not only accords with divine wisdom but also gives humans hope that divine mercy flows even amid punishment.
The lecture, critically examining the subject, considers compulsion in religious educationsuch as coercion into prayeras ineffective and contrary to the spirit of religion. This compulsion is likened to animals being led by ropes and chains. This metaphor burns the harvest of erroneous ideas about religious education and underscores the importance of free will.
Instead of compulsion, the lecture invites adaptive education and gentle admonition. Emphasising the literacy and awareness of modern society, it shows that compulsion is not only futile but leads to alienation from religion. Modern humans resemble trees that grow by the breeze of admonition, not by the storm of compulsion.
The lecture, with a critical perspective, attacks certain religious rulings that advocate violence, such as corporal punishment in enjoining good. These rulings are criticised due to their rigidity and inability to address the needs of modern society. This critique is like a sword that breaks the chains of inflexible jurisprudence and calls for dynamism in religious knowledge.
Instead of violence, the lecture calls for adaptive enjoining of good, whereby humans guide others towards righteousness by creating benevolent contexts. This viewpoint, with examples such as avoiding authoritarian behaviour, demonstrates that enjoining good is a soft and voluntary process.
