The Holy Qur'an is not merely a spiritual guide for humanity but also, through profound insight into social and theological structures, elucidates the divine wisdom governing human societies. Verse 123 of Surah Al-Imran, centred on the social order of primitive communities and the role of culpable leaders within them, opens a window toward a deeper understanding of divine laws and the consequences of human actions. This discourse, relying on the lectures of religious scholars, examines this verse from sociological and theological perspectives and articulates its concepts in a polished and dignified style. The aim of this work is to provide a comprehensive and coherent analysis of the Qur'anic content and its connection to social transformations, from village-based communities to modern urban structures.
The phrase وَكَذَٰلِكَ (thus) in verse 123 of Surah Al-Imran acts as a bridge linking preceding verses to this one, indicating the continuity of divine traditions in governing human societies. This term refers to a systematic pattern that God has established within the social fabric of communities. The prior verses discuss the granting of the blessing of life and light (intellect and heart) to certain individuals and their deviation despite these endowments. وَكَذَٰلِكَ signifies that the social system based on power-seeking and deviation is likewise a part of God's test for humanity.
This pattern does not denote divine compulsion but rather provides a context for humans free choice. Just as the sun shines upon all, yet some remain in the shade of their ignorance, the social system is a stage where humans pursue paths according to their volition. This meaning portrays divine wisdom in administering the cosmos, where every action finds its fitting reflection.
وَكَذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۖ وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ
And thus We placed in every village its prominent criminals to plot therein, but they only plot against themselves, though they perceive it not.
The phrase جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا denotes the placement of prominent criminals within each small community or village. This placement does not imply divine predestination but rather refers to a social system in which powerful individuals ascend to leadership due to concentrated authority. أَكَابِر means prominent figures, and مُجْرِمِين means offenders or criminals. These individuals, relying on physical power or social influence, attain higher ranks but exploit their positions for selfish ends.
In village-based societies, physical strength and the number of subordinates, particularly sons, were criteria of superiority. This structure resembled a robust tree with roots planted in weak soil; lacking justice, it was unsustainable. God critiques this system, demonstrating how selfishness and injustice ultimately lead to the downfall of their perpetrators.
In village-centred societies, power was defined by physical strength and the number of dependents, especially sons. Sons, due to their physical capabilities, functioned as pillars upholding the social tent, ensuring the authority of family and village. In contrast, urban societies have seen these criteria fade, replaced by education and individual capabilities as the main determinants of power. This transformation, akin to the transition from dark night to bright day, reflects the dynamism of human societies that the Holy Qur'an generally alludes to.
Historically, having numerous sons signified social dominance because they could impose control with simple tools like sticks. However, in urban communities, knowledge and economic independence have mitigated gender differences and established new benchmarks for social leadership. This change resembles a breeze lifting old curtains and opening a new space for equality.
In villages, sons were socially valued for their physical abilities and defensive and economic roles. This valuation stemmed from the needs of agricultural and rural societies where male labour was essential for protection and production. Daughters, restricted by cultural and physical limitations, participated less in public affairs, as if their wings were confined by the cage of culture. Yet, with time and the emergence of urban societies, these differences have diminished, allowing both genders equal opportunities for participation.
In contemporary urban societies, value distinctions between daughters and sons have declined, with both equally engaging in education and work. This evolution is like a river flowing from the rocky terrains of past traditions toward a smooth plain. Economic independence and education have created new criteria for valuing individuals and reduced the traditional dominance of prominent criminals. The Qur'an, while addressing villages in a specific historical context, presents principles that shine as guiding stars for all epochs.
The Holy Qur'an continues in verse 123 with: لِيَمْكُرُوا فِيهَا (that they may scheme therein). This phrase refers to the selfishness of prominent criminals who, instead of serving society, pursue their own interests. Scheming here means devising plans to gain benefits at the expense of others. These individuals appropriate communal resources for themselves, like gardeners who harvest the fruits of the garden solely for their own benefit, depriving others.
This conduct exemplifies social corruption condemned by the Holy Qur'an. Prominent criminals, by abusing power, not only oppress the people but also weaken the foundations of society. Such selfishness is akin to a fire that first consumes ones own home, even if the individual remains unaware of this reality.
The Qur'an emphasises in وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ (and they only scheme against themselves, though they perceive it not) that the scheming of prominent criminals ultimately leads to their own destruction. This principle serves as a mirror reflecting the truth of human deeds. Though oppression and selfishness may appear beneficial in the short term, they inevitably result in the downfall of their perpetrators. Their ignorance of the consequences stems from arrogance and egocentrism, which obstruct comprehension of reality.
Ignorance of the divine law of return is a common feature among oppressors. They believe that through force and cunning they secure lasting benefits, unaware that such deeds are like poisoned seeds bringing only harm.
The Holy Qur'an, emphasising the law of the return of deeds, teaches that every action produces a commensurate consequence. This principle is reflected in the Persian proverb, Do good and cast it into the Tigris. Just as a sound rebounds upon a wall, human deeds return to the doer. Goodness yields benefit; evil brings harm. This law is like a river whose course is predetermined, yet its direction is controlled by human agency.
An example from the lectures describes a village headman quarreling over a brick with his brother. This quarrel exemplifies selfishness that benefits neither party but harms both. The story serves as a mirror revealing the reality of scheming and selfishness.
Social systems based on force and physical power give rise to prominent criminals. These systems, like foundations without base, lack sustainability due to the absence of justice. The Holy Qur'an critiques these structures, emphasising the necessity of social justice. In village societies, force and the number of dependents were measures of power, but these criteria, like withered branches, collapse before the wind of justice.
Historical examples, such as despotic rulers who seized power by exploiting national resources, attest to this truth. They resembled falcons soaring in the sky of power, but ultimately their wings were broken in the storm of justice.
In modern societies, family relations have shifted from reliance on sons to gender equality. Whereas sons were once valued more for their economic and defensive roles, education and economic independence in urban societies have diminished these disparities. This transformation is like a flower blossoming in new soil, demonstrating the dynamism of human societies on the path to justice.
The lectures address the behaviour of some religious scholars who resorted to flattery of village headmen for material gain, criticising this conduct. Such behaviour signifies moral weakness prevalent in traditional societies due to economic
