of Nokounam, (Session 1479)
The Holy Quran is a spring of guidance that, in every era and time, shows humanity the path to felicity and salvation. Verse 111 of Surah At-Tawbah, as one of the pivotal verses of this chapter, speaks of a divine covenant wherein the believers offer their souls and wealth in the way of God, and in return, they receive the promise of eternal paradise. This verse not only refers to sacrifice and devotion on the path of truth but also, by emphasising the continuity of the Abrahamic religions, speaks of a unity that stands firm like a pillar against division and hypocrisy. This treatise, reflecting upon this noble verse and its related lectures, examines the concepts of the divine covenant, hypocrisy in the early Islamic society, and the necessity of unity among religions. By considering the historical and social contexts of early Islam, this text endeavours to portray the profound Quranic messages in a clear and steadfast language, so that, like a mirror, it may present the truth before the eyes of truth seekers.
At the time of the Prophets mission, Mecca and Medina, the two main centres of Islam, were like small islands amidst a sea of disbelief and hypocrisy. This geographical limitation brought together all groupsfrom sincere believers to hypocrites and disbelieversin a confined space. Mosques, being centres of worship and congregation, inevitably hosted all classes; from believers devoted to truth to hypocrites who were veiled by deceit and pretense. These latter, at times performing fabricated prayers or uttering deceptive words, wore the mask of faith, though their hearts were void of truth.
This situation was like a cold wind blowing through the nascent Islamic community, confronting the Prophet with a great challenge. Due to social pressures and the absence of an escape route from the company of believers, hypocrites resorted to duplicity. This phenomenon can be analysed through the theory of social pressure, demonstrating how environmental constraints steer individuals towards incongruent behaviours. In such an atmosphere, preserving unity and guiding the community required unparalleled wisdom and patience.
In those days, genuine believers were like shining stars in a dark skyfew in number. Names such as Salman, Abu Dharr, and Miqdad shone as rare gems amidst the multitude of hypocrites and disbelievers. This scarcity was not due to a lack of faith, but rather the social and political pressures that led many hearts astray from the path of truth. After the Prophets demise, this number diminished further, to the extent that narrations mention only seven true believers: the Commander of the Faithful (Imam Ali), Imam Hasan, Imam Husayn, Salman, Abu Dharr, Miqdad, and one or two others.
This situation, compared to todays world, where the geographical vastness disperses the righteous and the corrupt so that they rarely face each other, was more pronounced. In Mecca and Medina, all gathered within a confined space, making hypocrisy more apparent and guidance more challenging. This scarcity was like a fire in the harvest of faith, indicating the enormous challenges the Prophet faced in preserving unity and strengthening the faith of the community.
Verse 111 of Surah At-Tawbah, like a radiant jewel among the Quranic verses, speaks of a divine covenant in which believers sell their souls and possessions in exchange for paradise:
Indeed, Allah has purchased from the believers their selves and their wealth in exchange for Paradise. They fight in the cause of Allah, so they kill and are killed. It is a true promise [binding] upon Him in the Torah and the Gospel and the Quran. And who is truer to his covenant than Allah? So rejoice in your transaction which you have contracted. And it is that which is the great attainment. (Quran 9:111)
God has purchased from the believers their lives and wealth at the price of Paradise. They fight in Gods path, killing and being killed. This promise is a true covenant recorded in the Torah, the Gospel, and the Quran. Who, then, can be more faithful to his covenant than God? Therefore, be joyful in the bargain you have made; indeed, this is the supreme triumph.
This verse portrays a covenant in which believers, through sacrificing their souls and possessions, pledge themselves to God and receive a definite and truthful promise in return. This covenant acts as a bridge between this world and the Hereafter, calling believers to sacrifice in the path of truth. The concept of Jihad in this verse is not limited to armed struggle but includes every form of endeavour and sacrifice performed sincerely in Gods way.
The noble verse, by referencing that Gods promise is affirmed in the Torah, the Gospel, and the Quran, emphasises the continuity among the Abrahamic faiths. This unity, like a flowing river among the revealed religions, manifests their shared fundamental principles of faith, striving, and divine reward. The Quran, as the final link in this chain, confirms and completes the prior messages and calls on followers of the faiths to advance towards unity rather than division.
From the perspective of comparative theology, this viewpoint reveals the profound commonality among the Abrahamic religions in calling for monotheism and justice. By this emphasis, the Quran constructs a barrier against divisive colonial machinations and urges believers to stand together as brothers and sisters on the path of truth.
One of the primary themes in the lectures is the critique of division and enmity among the followers of revealed religions. Shia, Sunni, Jewish, Christian, and other groups all believe in one God, yet division, like a dagger in the heart of unity, wounds this divine bond. These hostilities arise not from faith but from colonial conspiracies that seek to weaken societies by fomenting discord.
From the standpoint of political sociology, colonial powers exploited cultural and religious instruments, employing division as a weapon for domination. The Quran, by emphasising religious unity, condemns these conspiracies and urges believers to remain steadfast like branches of one tree standing together.
Colonialism, by inciting religious and ethnic discord, acted like fire in the harvest of unity, driving societies towards weakness and incapacity. These conspiracies, by creating hostility between Shia and Sunni, Jewish and Christian, and other groups, have diminished communal power to resist foreign domination. This lingering wound remains visible in contemporary societies, doubling the necessity for vigilance against such plots.
The verse continues by enumerating the attributes of true believers:
The repentant, the worshippers, the praisers, the travellers [for Gods cause], those who bow down, those who prostrate, those who enjoin what is right, and forbid what is wrong, and keep the limits set by Allah; and give glad tidings to the believers. (Quran 9:112)
These qualities serve as badges upon the breast of the faithful, delineating the standards of genuine faith. Repentance purifies the heart like clear water; worship shines the path like a radiant light; gratitude, like a fragrant flower, draws the heart nearer to God; and spiritual journeying is akin to a voyage towards truth that leads to perfection. Enjoining good and forbidding evil serve as steadfast guardians preserving society from deviation, while maintaining Gods limits acts as a strong wall protecting faith from the onslaught of sin.
The text critically highlights extremism and negligence in religious behaviours. Some, by excessively emphasising modesty, lead individuals to isolation and constraint, while others, by promoting immodesty, stray from divine boundaries. These two approaches are like two edges of a precipice, distant from the path of moderation. Islam, by advocating chastity and temperance, shows a middle way free from both excess and deficiency.
This perspective aligns with the Islamic concept of moderation and resonates with virtue ethics in moral philosophy, which underscores the importance of balance in conduct. Chastity, like an elegant garment, guards one against sin, but such covering must not entail obliteration of identity or undue limitation.
