The Holy Qur'an, a pristine fountain of guidance and knowledge, imparts to humanity the secrets of a blissful life within its verses. Surah At-Tawbah, with its illuminating ayat, opens a gateway towards understanding divine justice, piety, and monotheism. This treatise, through reflection upon verses 115 and 116 of this surah, delves into profound theological, ethical, and social concepts rooted in the teachings of religious scholars. The aim is to articulate these truths in a clear and dignified manner, so that like a mirror, the reality is manifested before the eyes of the reader. This text, employing local narratives and anecdotes, endeavours to present intricate concepts in a tangible and meaningful form, as if a story from the depths of history conveys timeless lessons to our contemporary age.
Divine justice shines forth like a radiant sun within the verses of the Holy Qur'an, illuminating the path for the servants of God. Verse 115 of Surah At-Tawbah is among these luminous verses emphasising this justice:
And Allah would not let a people go astray after He has guided them until He makes clear to them what they should avoid. Indeed, Allah is Knowing of all things.
This verse, like a beacon in the darkness, demonstrates that God, with His boundless wisdom, does not lead any people into error after having guided them, except after He has clearly explained their duties and prohibitions. This statement is a testimony to divine justice, whereby no servant is subjected to punishment without awareness and reason. It is as if God, like a wise teacher, first instructs His pupils in the lesson of piety and then expects their compliance.
This principle signifies human accountability before divine guidance. Just as a gardener nurtures a sapling with water and light before harvesting fruit, God, through sending prophets and verses, directs His servants towards felicity. Yet, it is the individual who must achieve the station of piety through acting upon this guidance.
Prophets, as divine emissaries, bear the responsibility of conveying duties and elucidating the path of piety. The aforementioned verse emphasises that until such communication is accomplished and servants become aware of what to avoid, God does not lead them astray. This process resembles an inscription upon the tablet of the human heart, guiding one towards conscious choice.
Among these, piety emerges as the criterion for the acceptance of deeds. Piety, unlike faith which is a general concept, manifests within the details of life. Faith is akin to a tree rooted in the heart, whereas piety is its branches and leaves that become apparent in human conduct and behaviour.
Repentance is like a key that unlocks the bolt of sin, yet this key is effective only when accompanied by piety. The lectures emphasise that true repentance is not mere verbal expression, but an action borne of piety. God, with His wisdom, accepts repentance that arises from a pious heart.
Piety is a practical disposition that flows through the minutiae of human life. Contrary to faith, which may coexist with sin, piety is incompatible with sin. This distinction forms a boundary between belief and action and summons the human being towards self-reformation.
A salient point in the lectures is the emphasis on the necessity of restitution in the process of repentance. Repentance between a human and God is accepted only when the individual first rectifies relationships with others. If one has wronged another, backbitten them, or taken their property, reparation must precede repentance. This restitution is like a bridge guiding the individual from sin towards forgiveness.
For instance, if a person has taken another's property unlawfully, they must return it and seek pardon from its owner. Without such restitution, repentance is like a voice lost in the desert, unheard by the Lord. This principle aligns with the concept of restorative justice in social sciences, where repairing interpersonal relations forms the basis for peace and reconciliation.
The lectures, by utilising local anecdotes, particularly stories relating to a figure named Hossein Agha Kamraei, offer profound lessons on social justice. This personality, standing as a steadfast pillar within a traditional neighbourhood, enacted justice among people through his conduct. He supported the poor and brought oppressors to justice, as if he were a terrestrial mirror reflecting divine justice.
Hossein Agha, with his stature and dignity, wielded authority not only in appearance but also in conduct, guiding people towards justice. An anecdote recounts how he arbitrated between two individuals disputing over gambling in a coffeehouse. With a single decisive action, he restored the oppressed and silenced the oppressor. This judgement, swift and equitable, resembled that of the Prophet David.
Such narratives demonstrate the role of informal leaders in maintaining order and justice within local communities. Hossein Aghas practice of providing bread and kebabs to the poor and demanding support from the wealthy for the underprivileged exemplifies social justice consonant with religious values.
Local stories, like ancient tales, transmit eternal lessons across generations. The story of Abbas Kopi, who taught his disciple theft, not to promote sin but to cultivate vigilance against injustice, serves as a mirror inviting self-reflection upon ones own and others behaviours. Abbas Kopi taught his pupil that one must be wary of deceit and protect their possessions.
From a cultural anthropology perspective, such stories play a crucial role in transmitting moral values. They employ simple and accessible language to teach complex concepts such as justice, piety, and accountability to the audience.
Verse 116 of Surah At-Tawbah, as a crown atop the concepts of monotheism, emphasises Gods absolute ownership:
Indeed, Allah has sovereignty over the heavens and the earth. He gives life and causes death. And you have no protector or helper besides Allah.
This verse, like a resounding call, invites humankind to place their trust in God. Divine ownership is akin to an endless ocean encompassing all existence. God is the giver of life and the cause of death, and none besides Him is a guardian or helper for humankind.
The phrase protector or helper indicates the exclusivity of guardianship and assistance to God alone. This concept frees humans from attachment to apparent means and directs them to the pure spring of monotheism.
Steadfast faith is like a solid mountain that does not bow before the storms of life. The hadith The believer is like a firmly rooted mountain, as narrated in the lectures, articulates this reality:
The believer is like a solid mountain who, if killed, lives again; killed again, lives again; and never abandons his faith.
This hadith, like a blazing torch, illuminates the path of the believer in the darkness of divine trials. Steadfast faith empowers one to endure hardships as if the soul were clad in armour made of divine light.
The lectures strongly criticise superficial repentance that is devoid of action and piety. Such repentance is like a shadow that fades before the light of truth. Moreover, the influence of foreign cultures in weakening religious values is censured. These cultures, by propagating erroneous concepts, have estranged religion from its authenticity.
From the perspective of political sociology, this critique reflects the efforts of foreign powers to undermine religious values through cultural tools. This matter invites individuals to reflect on the authenticity of their beliefs and avoid blind imitation.
The interpretation of verses 115 and 116 of Surah At-Tawbah, like a brilliant jewel, displays the concepts of divine justice, piety, and monotheism against the backdrop of misguidance and oppression. Verse 115, emphasising divine justice, indicates that God does not lead any people astray after guidance except after clearly explaining their duties. Verse 116, elucidating Gods absolute ownership, calls humankind to rely on God alone and eschew all others. The lectures, utilising local anecdotes and profound analyses, interpret these verses in an accessible and meaningful language. Piety, as a condition for accepting repentance, and restitution, as its prerequisite, guide humans towards self and societal reform. This treatise, reflecting upon these concepts, endeavours to open a path toward individual and social felicity, as if it were a torch illuminating the path in darkness.
