of Nokounam, (Session 1466)
The Holy Quran, like a radiant lamp, illuminates the path of guidance towards divine truth and knowledge for humanity. Verse 64 of Surah Al-Imran, with profound and meaningful expression, addresses the relationship between faith, divine will, and the role of intellect in the spiritual journey of man. This verse, from a sagacious perspective, highlights the role of divine permission in faith and the consequences of absence of reason, serving as a window to a deeper understanding of the interaction between man and his Lord. In this treatise, relying upon valuable lectures and interpretative analyses, an attempt has been made to elucidate the concepts of this verse in a coherent and clear framework, employing eloquent language befitting a scholarly research context. This work, by considering the nexus of faith, reason, and mercy, seeks to invite the reader to reflect upon the lofty meanings of the Quran and their application in life.
Verse 64 of Surah Al-Imran explicitly and decisively considers faith as a divine gift that cannot be attained except by the permission of the Lord:
وَمَا كَانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللَّهِ ۚ
"No soul can believe except by the permission of Allah."
This statement acts as a key to understanding the relationship between divine will and human free will, emphasising the truth that faith, beyond mere human desire and effort, depends upon divine confirmation and guidance. In this regard, the analogy of faith to an electric circuit, wherein the "phase" represents divine will and power and the "neutral" signifies human readiness and acceptance, beautifully illustrates this reciprocal relationship. The phase, like a powerful divine current, is the source of faith, whereas the neutral, symbolising human receptivity, is the necessary condition for receiving this current. This metaphor, acting as a bridge between abstract and tangible concepts, demonstrates that faith is the outcome of the synergistic interaction between divine decree and human endeavour.
This viewpoint aligns with Islamic theological principles, which consider faith as a composite result of divine will and conscious human choice. The neutral, indicating human volition and preparedness, must be such that it can receive the divine current, and this preparedness is provided through reason and rational acceptance. Thus, while submitting to divine will, man plays an active role in preparing his heart and mind for embracing faith.
Continuing this analogy, the neutral, as part of the circuit of faith, refers to human free will and preparedness. Just as in an electric circuit the neutral must be properly grounded for current flow, in the process of faith man must, through reason and awareness, prepare the ground for receiving divine guidance. This preparedness, arising from intellect and understanding of divine signs, enables man to respond to divine will. In other words, although the divine phase is the principal source of faith, without the human neutral this current does not reach completion.
This concept emphasises the active role of man in the spiritual path. By employing reason and consciousness, man can place himself on the path of divine guidance. Such readiness not only entails acceptance of faith but also striving to comprehend and act upon divine commands. Accordingly, faith, as a precious jewel, becomes accessible only to those who, through reason and insight, prepare the necessary grounds for it.
The second part of the verse, emphasising the consequences of absence of reason, states:
وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ
"And He places impurity upon those who do not use reason."
This part of the verse introduces reason as a central instrument on the path of guidance. Reason, like a luminous torch, directs man towards servitude to the Lord (ma ubida bi-r-rahman) and attainment of Paradise (uktisib bil-jinan). The lack of reason, here introduced as a cause of being afflicted with impurity (rijs), is an obstacle preventing man from recognising divine signs and accepting guidance.
In Islamic philosophy, reason is regarded as the faculty distinguishing man from other creatures. This faculty encompasses not only logic and rational argumentation but also insight, awareness, and the ability to discern truth from falsehood. In other words, reason is the key that unlocks the doors to divine knowledge, guiding man from the darkness of ignorance towards the light of guidance. Accordingly, those who do not employ their reason become afflicted with impurity, i.e., sin and disobedience.
Rijs, employed in the Quran to signify impurity and defilement, is here presented as the direct consequence of absence of reason. This impurity, which may include sin, disobedience, and deviation from the path of truth, results from neglecting divine signs and inability to utilise reason. In the Quranic literature, rijs is depicted as an obstacle to divine guidance, as seen in verse 125 of Surah Al-An'am:
فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ ۚ كَذَٰلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ
"So whoever Allah wills to guide, He expands his breast to Islam; and whoever He wills to misguide, He makes his breast tight and constricted as though he were climbing into the sky. Thus does Allah place impurity upon those who do not believe."
In this sense, rijs refers not only to sin and disobedience but also to ignorance and lack of understanding that lead man away from guidance. This concept aligns with Islamic ethical theories that consider sin as the result of neglect and ignorance. The wise man, utilising his reason, can avoid rijs and proceed upon the path of purity and guidance.
One of the most significant messages of this lecture is the emphasis on the necessity of compassion and mercy towards all servants of God, whether righteous or sinners. This viewpoint, inspired by the words of Jesus (peace be upon him), "Innahum ibaduka" ("They are Your servants"), rests upon the principle that all creatures, as servants of God, are deserving of mercy and compassion. This principle is consistent with the concept of the all-encompassing mercy of God in the Quran, as expressed in verse 107 of Surah Al-Anbiya:
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
"And We have not sent you, [O Muhammad], except as a mercy to the worlds."
This verse introduces the Prophet Muhammad (peace be upon him and his family) as a mercy for all worlds, indicating the necessity of merciful behaviour towards all creatures. Accordingly, the wise man, understanding this truth that all are servants of God, should interact with them with kindness and compassion, even if they are sinners or unbelievers.
The lecture critiques viewpoints that emphasise rejection or enmity towards sinners and unbelievers, such as the verse 113 of Surah At-Tawbah:
مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ
"It is not for the Prophet and those who have believed to ask forgiveness for the polytheists."
Contrary to this perspective, the lecture proposes that even sinners and unbelievers are servants of God and should be treated with compassion. This view distinguishes between ordinary sinners and those who actively oppose the religion of God, such as Shimar and Harmala in history, emphasising the necessity of humane treatment of ordinary sinners. This distinction facilitates peaceful coexistence with others while justifying opposition to active enemies of the faith.
This approach harmonises with the overall spirit of the Quran, which stresses divine mercy and forgiveness. The wise man, recognising that final judgement belongs to God alone, should avoid hasty judgements and enmity towards the servants of God.
The lecture emphasises that the wise man should not harbour enmity towards the servants of God, even if they are sinners, but rather should act with mercy and kindness. This principle stems from the belief that reason guides man to comprehend the unity of creation and the status of all creatures as servants of God. This view corresponds with verse 199 of Surah Al-Araf:
خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ
"Take pardon, enjoin what is good, and turn away from the ignorant."
Reason, like a wise counsellor, directs man towards ethical and humane behaviour. This principle gains even greater importance in modern societies, where diversity of beliefs and behaviours is widespread. The wise man, by utilising reason, can avoid enmity and prejudice, and treat all servants of God with mercy and compassion.
Indirectly, the lecture critiques the concept of the absolute infallibility of the Prophets, referring to verse 253 of Surah Al-Baqarah:
فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ
"We preferred some of them over others."
It asserts that the Prophets occupy different ranks and some may differ in their approaches. This view, emphasising the compassion of Jesus (peace be upon him) in comparison to some other Prophets, points to variations in divine missions and circumstances across time and place. This difference does not imply deficiency in infallibility
