of Nokounam, (Session 1395)
The Noble Quran, a book of guidance and light, reveals the pathways to salvation and avoidance of perdition in its verses. Verses 37 and 38 of Surah Al-Anfal, with profound and meaningful expression, address the separation of the impure from the pure and invite repentance, calling humanity to reflect upon their deeds and conduct. This treatise, relying upon the lectures of religious scholars, elucidates these verses and, through an in-depth examination of divine concepts, explores the means of purifying the self and possessions from impurities. The structure of this writing, meticulously divided into sections, is arranged to guide the reader in comprehending the Quranic meanings and their practical application in life.
لِيَمِيزَ ٱللَّهُ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ
So that Allah may distinguish the impure from the pure.
The honoured verse 37 of Surah Al-Anfal, by employing the word يَمِيزَ (to distinguish), emphasises the divine wisdom in separating the impure from the pure. This separation occurs not only in the realm of deeds but also in thoughts, conduct, and even in human possessions. Just as a mill separates clean grains from chaff, Allah, with His unparalleled wisdom, distinguishes impurities from purity. This process is akin to a rivulet that separates muddiness from clear water so that the essence of purity becomes manifest.
In this regard, a person encounters daily matters that comprise a mixture of the impure and pure. For instance, a morsel taken into the mouth may be partly lawful and partly unlawful; sometimes half impure and half pure, or even ninety percent impure and only one percent pure. This amalgamation poses a challenge that compels a person to reflect on their choices. Allah, with His boundless insight, separates the impure from the pure; however, this separation can only be realised by human effort directed towards purifying ones deeds and possessions.
Why does a person find it arduous to advance towards purity and goodness? The answer lies in the deep-rooted nature of impurity within their being. When impurities take root in the heart and soul, they become like a sturdy tree that is difficult to uproot. These roots are the consequence of neglecting continual purification. If a person does not purify their possessions and deeds from the outset through paying Khums, Zakat, and charity, impurities will engulf them like a quagmire.
An example from daily life clarifies this reality: a young man, initially poor but with tainted possessions, if he does not undertake purification, over time these impurities accumulate. Twenty years later, we see him wealthy, yet unjust and sinful. This accumulation is like a heap of rubbish that grows daily until it becomes impossible to cleanse.
وَيَجْعَلَ ٱلْخَبِيثَ بَعْضَهُۥ عَلَىٰ بَعْضٍ فَيَرْكُمَهُۥ جَمِيعًا فَيَجْعَلَهُۥ فِى جَهَنَّمَ
And He will place the impure one upon the other, so that He may heap them all together and cast them into Hell.
This segment of the verse alludes to the accumulation of the impure and its placement in Hell. The word يَرْكُمَهُ signifies piling up and accumulation, as though impurities are layered like soil, forming a quagmire that submerges the person within it. This accumulation results from neglecting purification. One who fails to purify their possessions and deeds gradually becomes ensnared in impurities to the extent that reform becomes impossible.
This process resembles an illness that, if untreated initially, reaches a stage where no medicine is effective. A person whose sins are few in youth but does not repent or purify will find these sins growing like a mountain upon their shoulders. This accumulation propels them towards oppression, corruption, and filth, leaving no path of return.
أُوْلَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
Those are the true losers.
The genuine losers are those who have squandered their existential capital in the path of impurities. The Quranic emphasis on أُوْلَٰٓئِكَ هُمُ signifies the certainty of this loss. Such individuals, burdened with accumulated impurity, lose not only their eternal felicity but also their worldly peace. Like a farmer who sows corrupt seeds and harvests nothing but weeds, they reap nothing but loss.
قُل لِّلَّذِينَ كَفَرُوا إِن يَنتَهُوا يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ
Say to those who disbelieve, if they desist, what has previously occurred will be forgiven them.
Verse 38 of Surah Al-Anfal opens a gateway of divine mercy through the invitation to repentance. Allah calls even the disbelievers to return from sin and promises that with repentance, past sins will be forgiven. This invitation resembles a breeze that brings calm after a fierce storm. However, this opportunity is conditional upon a person taking steps towards repentance while still able to change.
An example from everyday life elucidates this: a young person who, despite poverty in childhood, paid Khums on their possessions, thereby purifying their being from impurities. This purification is like clear water separating soil from the gem. A person must in youth, while their burden of sins is still light, free themselves from impurities before this heavy load plunges them into the quagmire of sin.
وَإِن يَعُودُوا فَقَدْ مَضَتْ سُنَّتُ ٱلْأَوَّلِينَ
And if they revert, the precedent of the former peoples has already passed.
If a person persists in sin, the divine law that applied to previous nations will be enacted upon them. This law is like a current that no obstacle can halt. Nations such as the people of Noah and Aad, due to their obstinacy in sin, were afflicted by divine punishment. This verse serves as a warning that if one does not seize the opportunity for repentance, nothing but loss awaits.
Unlike humans, who may act based on emotions and compassion, Allah operates according to absolute justice. Humans may overlook faults due to love for a child or relative, but Allah, with His unparalleled justice, makes no concessions towards sin. This justice is like a blade that separates truth from falsehood without hesitation.
An everyday example clarifies this distinction: parents sometimes forgive the faults of their children out of affection, even if the child commits a grave sin. However, Allah, should a person refuse to repent, decisively directs them towards punishment. This decisiveness stems not from cruelty, but from boundless divine justice.
Knowledge is the key that aids a person in distinguishing lawful from unlawful. The mystic, through divine insight, can differentiate pure water from polluted, whereas mere knowledge without insight may remain oblivious to contamination. This knowledge is like a lamp that illuminates the path amid darkness, distinguishing the way from the wrong path.
For example, a mystic drinking water realises through insight whether it is pure or contaminated. However, knowledge devoid of insight might regard even mud as pure. This distinction guides a person towards piety and insight, enabling them to separate purity from impurity with open eyes.
Payment of Khums, Zakat, and charity constitutes a means of purifying possessions and deeds. These acts are like water that cleanses a persons being from impurities. Failure to perform these duties leads to the accumulation of impurities, akin to a storage room filled with decaying refuse.
An example from real life illustrates this: a child who, despite poverty, paid Khums on their possessions, thereby purifying their being from impurities. This purification lightened not only their possessions but also their soul and spirit. A person must liberate themselves from the heavy burden of impurities through giving.
One must exercise care in distributing possessions, ensuring they reach deserving and needy individuals. This responsibility resembles a trust that must be returned to its rightful owner. Misuse of possessions leads to accountability on the Day of Judgement.
For example, a mother who distributed her wealth among the needy not only purified herself but also earned the love and respect of others. A person must give their possessions to those more deserving, so as not to face shame on the Day of Reckoning.
Contagious sin, which harms others, is more dangerous than personal sin that concerns only oneself. For instance, drinking wine is a personal sin, whereas harming others is contagious sin whose repercussions affect the community. This sin is like a fire that burns not only the sinner but also others.
An everyday example clarifies this: killing a fly, seemingly minor, is contagious sin as it harms a living being. One should avoid harming others, even animals, as such sins form major obstacles to repentance.
