The Holy Qur'an, like a luminous beacon, illuminates the path of guidance for humanity and, with its enlightening verses, presents profound concepts such as justice, piety, and monotheism before the eyes of seekers of truth. This treatise, by reflecting upon verses 115 and 116 of Surah At-Tawbah, examines the theological, ethical, and social dimensions of these verses. Its purpose is to present, in a clear and dignified language, the sublime meanings of these verses and their related lectures in a coherent and profound manner, thereby inviting the reader to contemplate the fundamental tenets of religion and act accordingly. Utilizing local anecdotes and theological analyses, this work strives to depict the connection between Qur'anic concepts and everyday life.
وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّىٰ يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
"Allah would not cause a people to go astray after He has guided them, until He makes clear to them what they should avoid. Indeed, Allah is, of all things, Knowing."
This verse, like a pure mirror, reflects the boundless divine justice. Allah, the source of wisdom and knowledge, never leads a people who have been guided by the light of guidance into misguidance without reason. This justice is conditional upon the elucidation of duties and obligations; meaning that before any punishment, Allah shows the right path to His servants and makes clear to them what they should avoid. This verse emphasises human responsibility in response to divine guidance, as if Allah has made a covenant with every individual that He shall not let them fall into misguidance without first showing them the path of piety. The absolute divine knowledge, which is affirmed at the end of the verse by the phrase "Indeed, Allah is, of all things, Knowing", testifies to the truth that no deed is hidden from Allahs sight and every reward or punishment is based on His wisdom and justice.
The Divine prophets, like torchbearers in darkness, bear the responsibility of conveying this guidance. They communicate the divine duties and obligations to their communities; however, the acceptance of this guidance and acting upon it is the prerogative of the individuals themselves. The verse stresses that divine guidance reaches its consummation only when a person manifests it in their life through piety. The Prophet fulfils his responsibilities, but Allah only accepts those who turn to piety and abstain from sin.
Divine justice, like a precise scale, measures guidance and misguidance based on human awareness and action. Allah, through prophets, conveys duties and shows the way, yet acceptance and adherence to this guidance is the condition for salvation from misguidance. This principle reflects the profound connection between human free will and divine wisdom.
Piety is like a shield that protects a person from the harm of sin and misguidance. Unlike faith, which is a general and belief-based concept, piety is a practical ethic manifested in the details of daily life. Repentance, a gateway to divine mercy, is only accepted when accompanied by piety. Repentance devoid of acting upon piety is like a cracked vessel that cannot retain the water of divine mercy. Allah, the Most Merciful and Compassionate, is also stern in retribution and does not accept repentance that is not accompanied by restitution and correction.
Repentance is not merely a relationship between a human and Allah; it requires correction of relations among humans. If someone has wronged another, backbitten, or violated a right, restitution must precede repentance. This restitution acts as a bridge that leads the individual from sin towards divine mercy. Without such restitution, repentance is incomplete and like a rootless tree, lacks stability. This principle aligns with the concept of restorative justice in social sciences, which emphasises the repair of relationships and compensation of harm.
Piety, like a precious jewel, renders repentance acceptable. Restitution and behavioural reform are fundamental steps in the path of true repentance. These concepts not only strengthen the relationship between humans and Allah but also guide social relations towards justice and equity.
Faith, like a vast ocean, encompasses heartfelt belief and conviction in Allah and His religion. This belief may coexist with sin, because faith is rooted in the heart, and sometimes the faithful may fall into sin. However, piety is like a clear stream, a practical manifestation springing from this faith and reflected in everyday behaviour.
Unlike faith, piety is incompatible with sin. It is the meticulous observance of religious and ethical duties in lifes detailsfrom refraining from backbiting and oppression to adhering to justice and fairness. This practical ethic guides a person towards perfection and prevents them from straying.
Faith and piety are like two wings of a bird that enable a person to soar towards felicity. Faith is heartfelt belief, and piety is the enactment of this belief in daily life. These two are complementary, and without piety, faith alone cannot lead a person to the divine goal.
Local anecdotes, like mirrors from the past, depict the role of social justice in traditional societies. In these narratives, figures such as Hossein Agha Kamarei, with their authority and justice, established order and fairness in the community. This justice sometimes manifested through support for the poor and at other times through punishment of the oppressors. These stories illustrate the importance of informal leaders in preserving ethical and social values.
In these tales, support for the poor and needy shines like a brilliant jewel in the conduct of these characters. Distribution of food and assistance to the destitute was a sign of social justice aligning with Qur'anic values. Simultaneously, punishment of oppressors, like a sharp sword, maintained order within society.
Local anecdotes, as living narratives, portray the values of justice, fairness, and support for the disadvantaged. These stories reveal the deep connection between Qur'anic concepts and social life, emphasising the importance of implementing justice in society.
إِنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يُحْيِي وَيُمِيتُ ۚ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ
"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 crown upon the head of monotheism, declares the absolute ownership and power of Allah over the heavens and the earth. Allah, who controls life and death, is the sole guardian and helper of humankind. The phrase "And you have no protector or helper besides Allah" resounds like a clarion call, freeing humans from any dependency on other than Allah and inviting them to place complete trust in their Lord.
Trust (tawakkul), like a secure heart, liberates a person from fear and reliance on others besides Allah. Whenever a person attaches their heart to other than Allah, they resemble a bird with its wings shackled. This verse guides humans towards monotheism in lordship and warns them against any hidden or apparent polytheism.
Verse 116 of Surah At-Tawbah, emphasising divine absolute ownership and power, guides humans towards monotheism and reliance on Allah. It negates any form of dependence on others and invites the believer to turn solely to the One sovereign protector and helper of the universe.
The noble hadith "The believer is like a steadfast mountain; if killed, then brought back to life; killed, then brought back to life; killed, then brought back to life, he never changes." shines like a blazing torch depicting the firm faith of a believer. This hadith demonstrates the steadfastness of faith in the face of hardships and threats.
This firm faith, like a spiritual shield, preserves a person against lifes pressures. From a psychological perspective, this resilience is rooted in trust and faith in Allah, which frees the individual from despair and anxiety.
Firm faith holds the believer like a steadfast mountain amid lifes storms
