The Noble Quran, as the book of guidance and salvation, delineates the path to human felicity through a profound discourse and a structured, poetic form across two realms: deed and belief. Surah Al-Arf, Verse 33, functions as an illuminating beacon that defines the boundaries of Divine prohibitions vis--vis lawful blessings, thereby providing a steadfast framework for a faithful way of life. This verse, by elucidating prohibitions such as indecencies, sin, oppression, polytheism, and attributing falsehoods to God, guides humanity towards justice and piety. In the present treatise, through an analytical and profound lens, the concepts of this verse are examined systematically and articulated in a clear and dignified language, serving as a guide for seekers of truth. Inspired by the discourses of religious scholars, this study thoroughly explores all dimensions of the verse, enriching comprehension through analogies and semantic interrelations.
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
Say: My Lord has only forbidden indecencies, whether apparent or concealed, and sin and unjust aggression, and that you associate with Allah that for which He has not sent down any authority, and that you say about Allah what you do not know.
Verse 33 of Surah Al-Arf follows verses 31 and 32, which expound upon lawful Divine blessings such as adornment, pure provisions, and consumption with avoidance of extravagance. It proceeds to introduce Divine prohibitions. This juxtaposition resembles two scales balancing wisdom in guiding humanity towards good and away from manifest evil. The verse, enumerating five categories of prohibitions (indecencies, sin, unjust aggression, polytheism, and false accusations against God), offers a comprehensive framework for ethical and doctrinal living. This structure not only delineates Divine limits but also, through emphasis on comprehensiveness, invites reflection upon the inherent reprehensibility and social consequences of sins.
The term Fawish (plural of Fisha) refers to sins that, due to their intrinsic abhorrence and destructive effects, occupy a rank superior to other deviations. These sins include such examples as adultery, sodomy, and intoxication. Given their profound impact on moral and social foundations, the Noble Quran classifies them as the gravest major sins (Akbar al-Kabir). This distinction reflects the Quranic special attention to sins that not only corrupt the individual but lead society towards degeneration. Indecencies, like a consuming fire, threaten the foundations of purity and piety and divert the human being from the path of salvation.
The Quran, by the phrase m ahara minh wa-m baana (what appears of them and what is concealed), divides indecencies into two categories: manifest and hidden. This classification underscores the absolute prohibition of these sins both in secret and openly. However, committing indecencies publicly entails compounded reprehensibility due to propagation of sin and its social repercussions. As expounded in the lectures, a sin such as intoxication, when committed in secret, harms only the individual, but when manifest, engulfs society like a devastating wave. The metaphor One leap you are in the mud, twice you are deeper, finally you are in the mire elegantly depicts the difficulty of concealment and the widespread nature of visible sins. The sequence of mentioning apparent before concealed also highlights that manifest sin, due to its social effects, is graver than the hidden sin.
The term al-ithm in the verse refers to major sins which, although ranking lower in abhorrence than indecencies, remain forbidden due to their adverse effects on the individual and society. Examples include willful neglect of prayer, lying, and backbiting. These sins resemble weeds in the garden of faith; if left unchecked, they undermine the roots of piety. The distinction between ithm and fawish lies in the degree of abhorrence and the depth of social impact; the latter, by their destructive nature, are ranked higher.
The phrase al-baghya bighayr al-aqq denotes oppression and transgression against others rights. Examples such as theft, usurpation of property, and general injustice fall within this category. The lectures, through a lucid analogy, distinguish oppression from rightful defence (power with justice): if an individual assaults a household and the homeowner defends himself and his family, this act is not oppression but legitimate power. This distinction, like a clear demarcation line between injustice and justice, emphasises the necessity of strength against oppression. Oppression, like a destructive storm devastating societal foundations, is forbidden; however, rightful defence, like a steadfast shield, is not only permissible but commendable.
The lectures explicitly criticise absolute victimhood as a sign of weakness and inadequacy, regarding it as an undesirable trait. In the Quran, the term mazlm (oppressed) is employed in a qualified, not absolute, sense. The defence of home and family against the oppressor illustrates that the believer must be capable and defend his rights. This perspective, while critiquing the sentimental misuse of victimhood in some narrations, underscores the need for the believers strength and dignity. Victimhood, like a fragile branch before the storm of injustice, is unbefitting for the believer; rather, he must stand firm as a sturdy tree against oppression.
The verse, through the phrases wa-an tushrik billhi m lam yunzil bihi sulnan and wa-an taql al Allhi m l talamn, declares polytheism and attributing baseless matters to God as forbidden. Polytheism, as a doctrinal deviation, and false accusation, as innovation and uninformed pronouncement, constitute intellectual sins that undermine the foundation of faith. The lectures, employing a humorous example (such as the narration of Imam Ali dancing with angels in Paradise), demonstrate the peril of innovations and false attributions to religion. Polytheism, like a darkness obscuring the light of monotheism, and false accusation, like a wind scattering truth, are both among the great Divine prohibitions.
The lectures, citing the order of prohibitions in the verse, stress the precedence of reforming deeds before beliefs. A sinful person ensnared by indecencies, sin, and oppression cannot possess firm faith. This view, like a guiding map, indicates that behavioural reform is a prerequisite for doctrinal correction. A society rife with practical sins is akin to a muddy spring, incapable of providing pure faith. The analogy of turbid springs beautifully illustrates that practical sins obscure and darken faith.
The lectures, by analogy with inferior-quality rice, point to moral and doctrinal degeneration within society. This analogy acts as a mirror reflecting societys reality, showing that neglecting Quranic teachings leads humans toward deception and impurity. The poor-quality rice offered to people instead of lawful blessings symbolises deviation from lawful to unlawful. This critique, warning against blind trust, emphasises vigilance and social scrutiny. A society estranged from truth is like a ship without an anchor, sinking amidst the waves of sin.
The verse, by stressing wa-an taql al Allhi m l talamn, underlines the necessity of honesty in acknowledging ignorance. The lectures, through criticism of innovations and unreliable narrations, demonstrate that speaking without knowledge leads to deviation in religion. This principle, like a guiding star, directs humanity towards rationality and honesty in religious understanding. Expressing I do not know in complex religious matters signifies piety and trustworthiness.
In conclusion, the lectures state that a human who refrains from indecencies, sin, oppression, polytheism, and false accusations attains a degree of justice approaching the rank of the Prophets. This human, like a lofty summit above the sea of sin, attains human perfection through piety and justice. This viewpoint aligns with the Quranic concept of the perfect human and demonstrates that adherence to Divine teachings leads humanity towards eternal felicity.
The interpretation of Verse 33 of Surah Al-Arf, like a light shining in the darkness of sin, offers a comprehensive framework for recognising and abstaining from Divine prohibitions. This verse, by defining indecencies, sin, oppression, polytheism, and false accusations, calls humanity towards reforming actions and beliefs. The lectures, employing clear language and profound analogies, elucidate these concepts and stress the necessity of vigilance, capability, and honesty. This treatise, by systematically and eloquently restating these concepts, paves the way for a deeper understanding of the verse and demonstrates how the Noble Quran, with depth and precision, guides humanity towards justice and salvation.
Supervised by Sadegh Khademi
