of Nokounam, (Session 1382)
This treatise addresses the profound theistic and theological concepts within the verses of the Holy Quran, focusing principally on verse 18 of Surah Al-Imran and related verses. Its purpose is to represent Quranic knowledge in a coherent and lucid manner that guides the reader toward a more precise understanding of the role of Divine Will in human actions and Divine trials. The present discourse, with an outlook on Divine Unity of Actions (Tawd al-Afl), the concept of Hasans affliction (Bal asan), and the critique of oppression and disbelief in the contemporary world, endeavours to establish a connection between Quranic wisdom and current issues using eloquent and dignified language. Throughout this endeavour, the Holy Quranic verses serve as the central axis of discussion, supplemented by detailed analyses to present the profound meanings of these verses in a clear and structured form.
Verse 18 of Surah Al-Imran, with the phrase ذَٰلِكُمْ وَأَنَّ ٱللَّهَ مُوهِنُ كَيْدِ ٱلْكَافِرِينَ
(This is the truth, and that Allah weakens the plotting of the disbelievers), acts as a summation of the preceding knowledge and emphasises the universality of Divine speech and Gods role in guiding affairs. This verse, in connection with preceding verses, notably verse 152, unveils the reality of Divine Unity of Actions and invites the believers to contemplate Divine Will.
ذَٰلِكُمْ وَأَنَّ ٱللَّهَ مُوهِنُ كَيْدِ ٱلْكَافِرِينَ
This is the truth, and that Allah is the one who weakens the plotting of the disbelievers.
The expression ذَٰلِكُمْ
, meaning this is or this reality, alludes to the collective knowledge conveyed in the preceding Quranic verses that stress the negation of independent human agency and attribute all actions exclusively to God. This term, akin to a lamp illuminating the path, directs the reader towards a deeper comprehension. ذَٰلِكُمْ
not only introduces Divine speech as an all-encompassing truth but also calls the believers to humility before Divine Will and to abstain from self-centredness. This concept acts as a key that opens the doors of theistic knowledge and liberates humankind from the illusion of independent agency.
ذَٰلِكُمْ, as the integrator of theistic knowledge, underscores the central role of Divine Will in all occurrences and invites believers to place full trust in God and eschew arrogance.
One of the central themes in this exegesis is the negation of independent human agency, even in the noblest servants such as the Holy Prophet (peace be upon him). The Holy Quran, in verse 152 of Surah Al-Imran, reveals this truth explicitly.
فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ ٱللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ ٱللَّهَ رَمَىٰ
You did not kill them, but Allah killed them. And it was not you who threw when you threw, but Allah threw.
This verse, by explicitly negating the agency of the Prophet (peace be upon him) and the believers in the battle (such as the Battle of Badr), accentuates that the true agency belongs to God alone. Although the Prophet and the believers appear to be the agents of killing the enemies or casting a pebble, they are merely instruments of Divine Will. This concept, like a mirror, reflects the reality of Tawd al-Afl and alerts humankind to the illusion of independent power. The metaphor of Fz and Nl employed in the lectures elegantly elucidates this truth: Nl refers to apparent causes (human actions) and Fz to the true Divine agency. This allegory acts like a breeze that lifts the veils of illusion and reveals the reality.
Negating independent agency invites believers to humility before God and reliance on Divine Providence. This viewpoint frees humanity from self-centredness and pride and directs them toward reliance and submission. In battles, victory or defeat depends not on human power but on Divine Will. This principle is like a pillar that strengthens the edifice of faith.
One of the pivotal concepts in this exegesis is the notion of Bal asan (good affliction), mentioned in verse 152 of Surah Al-Imran, introduced as a Divine trial for the believers.
وَلِيُبْلِيَ ٱلْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا
And so He may test the believers with a good test from Himself.
Bal asan denotes a Divine trial which, although potentially arduous, leads to spiritual growth, guidance, and reward for the believers. This trial is akin to a furnace purifying the gold of faith from impurities. However, the lectures emphasise that such an affliction is only deemed good when it occurs under Divine permission and in accordance with religious objectives. Wars initiated without Divine sanction and merely due to political or social circumstances cannot be considered as Bal asan. This concept acts as a beacon separating the legitimate path of jihad from misguidance.
The lectures explicitly criticise wars waged without Divine sanction. Such wars, instead of leading to spiritual elevation, cause misguidance and oppression. For example, reference is made to some contemporary wars in which individuals were sent to the frontlines driven by non-divine motives or social pressures without Divine guidance. This critique functions as a warning preventing humanity from falling into religious illusions. War is only legitimate when conducted with sincere intention and under Divine command.
The concluding segment of verse 18 of Surah Al-Imran stresses Gods power to weaken the plotting of disbelievers: وَأَنَّ ٱللَّهَ مُوهِنُ كَيْدِ ٱلْكَافِرِينَ
. This phrase, like a ray of Divine light, reveals Gods supremacy over all conspiracies against religion.
God, through His wise planning, undermines the plots of the disbelievers and guarantees the victory of the believers, even if the disbelievers appear outwardly stronger. This principle is manifested historically, such as in the Battle of Badr, and in contemporary events like the defeat of great powers in the World Wars or natural calamities. The lectures use the metaphor of the cotton champion to refer to unexpected afflictions that God employs to shatter the oppressors and disbelievers. This metaphor is engraved like a lasting image portraying Divine power against human stratagems.
Natural calamities, such as the Spanish influenza or contemporary pandemics, are interpreted in this exegesis as Divine instruments for punishing oppressors and guiding society. These afflictions, like a double-edged sword, both chastise the oppressors and serve as trials for the believers. The lectures urge reflection upon ones deeds and abstention from oppression. This viewpoint is like a mirror reflecting the truth of human conduct and calls for self-reformation.
A prominent point in the lectures is the critique of the oppresseds obedience to the oppressor, described as a greater injustice than the oppression itself. This view is rooted in Islamic ethics and invites resistance against tyranny and preservation of spiritual independence.
The lectures stress that the oppressed, by obeying the oppressor, contribute to the perpetuation of injustice and thus commit a graver sin. This concept functions as a warning that prevents submission to oppression and calls for steadfastness and preservation of dignity. Obedience to the oppressor implies legitimising oppression, which is condemned within the framework of Quranic knowledge.
The contemporary world is rife with oppression, from great powers who gain dominance through deceit to weak individuals whose obedience sustains the cycle. The lectures, by highlighting this reality, invite humanity to reflect upon their role within this cycle. This critique acts as an alarm bell, urging self-reform and societal correction.
The lectures emphasise the significance of inner purity, avoidance of sin, and the recitation of the supplication Y Mujr
as a means of protection against afflict