of Nokounam , Session 1485
The Holy Qur'an, like a clear and boundless spring, flows divine knowledge towards the hearts of seekers of truth. Among its verses, those of Surah Yunus, with an emphasis on the concepts of divine justice, the consequences of human deeds, and the impotence of oppressors before God's will, shine as a radiant light illuminating the path of guidance. This discourse, reflecting on verse 52 of this Surah and conducting a profound analysis thereof, examines the fundamental concepts of divine justice, the eternal torment in Barzakh, and the permanence of God's saints contrasted with the impermanence of the oppressors. Employing an eloquent and dignified style, it endeavours to present the profound meanings of this verse in a coherent structure enriched with semantic and historical connections for the readers.
Divine justice, like an exact and infallible scale, weighs the deeds of humans before the Lord. This concept is beautifully manifested in verse 52 of Surah Yunus:
ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا ذُوقُوا عَذَابَ الْخُلْدِ ۖ هَلْ تُجْزَوْنَ إِلَّا بِمَا كُنْتُمْ تَكْسِبُونَ
"Then it will be said to those who wronged: Taste the everlasting punishment. Are you recompensed except for what you used to earn?"
This verse, like a clear mirror, reflects the fundamental principle of "you reap what you sow." God, as the Absolute Just, determines the recompense for each individual precisely according to their deedsneither less nor more. This justice acts like a gentle breeze, providing tranquillity to the hearts of believers while simultaneously warning the oppressors that no deed remains concealed before the divine. From the perspective of Islamic philosophy, this principle corresponds to the concept of divine justice which absolves God of any bias or error.
The everlasting torment referenced in this verse signifies a prolonged punishment in the realm of Barzakh rather than eternal damnation in Hell. The term Khuld linguistically denotes permanence and duration; however, in this context, it refers to a punishment inflicted during the intermediate stage between this world and the hereafternamely, Barzakh. Barzakh functions as a bridge between this temporal life and the eternal afterlife, a realm where individuals experience the consequences of their deeds. This interpretation aligns with the views of some contemporary scholars who emphasize the temporality of Barzakh punishments, distinguishing it from the eternal torment in Hell.
Verse 53 of Surah Yunus alludes to the inquiry of the servants directed at the Prophet (peace be upon him) concerning the veracity of the punishment:
وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ
"And they ask you, Is it true? Say, Yes, by my Lord, it is true, and you are not able to avert it."
This verse, akin to a courtroom scene of divine justice, reveals God's acknowledgement from His servants. The Prophet, as a divine intermediary, unequivocally confirms the veracity of the punishment. Psychologically, this inquiry demonstrates humanitys effort to evade accountability for their deeds, yet the resolute response of Yes, by my Lord strikes like lightning, dispelling all doubt and attesting to the certainty of divine justice.
The phrase "and you are not able to avert it" conveys a forceful message, depicting human impotence against the will and power of God. Although oppressors may resort to force and wealth in this world, they cannot escape or thwart divine justice. This concept stands as a solid rock affirming the supremacy of divine power over any human force. From a sociological perspective, this verse points to the historical impermanence of oppressive powers, as evidenced by examples such as Hitler and Mussolini, referenced in the original text.
Gods saints, like radiant stars in the sky of history, remain immortal in memory due to their truthfulness and benevolence. Prophets and Imams, although physically slain or departed from the world, endure in the hearts of the people and within the collective memory of communities. This permanence flows like an enduring river, nourished by the faith and love of people for divine values. For instance, Fatimah Zahra (peace be upon her) and Imam Husayn (peace be upon him), despite the passing of centuries, remain alive in the hearts of the faithful, whereas the names of ordinary ancestors are forgotten.
In contrast, oppressors and dictators resemble sandcastles against the waves of the seafragile and collapsible. History testifies that no oppressor, from Hitler to other dictators, has managed to endure eternally. In Iranian culture, the graves of tyrants, such as some political figures, have been subject to disrespect, while sacred sites, like shrines of Imams, have been preserved with reverence. This difference reflects the profound religious and social values of the people like a mirror.
In Iranian culture, the graves of oppressors serve as symbols of public hatred and are subjected to desecration, whereas sacred places such as the shrines of Imamzadeh Taher, Hamzeh, and Hazrat Abdul Azim are preserved with respect and affection. This distinction is rooted in the deep religious values and collective identity of the people. Even in times when the guardianship of these sites was minimal, no desecration occurred, while the graves of oppressors, including certain political figures, faced anger and humiliation.
Colonialism, like a dark shadow, has sought to distort cultural and historical identities by preserving images and symbols of certain political figures, such as Naser al-Din Shah. These symbols, sometimes depicted on household items and decorative objects, indicate the colonial influence on cultural formation. From the perspective of postcolonial studies, this represents an effort to consolidate cultural dominance and weaken national identity.
The truth of religion, like a robust tree, has roots deeply embedded in the profound beliefs of people. Even certain sites mistakenly regarded as Imamzadehs endure in the culture of the people due to their association with religious values. This permanence attests to the profound influence of religion on collective identity, while oppressors, even if their names survive, are remembered with hatred and curse.
This verse and its exegesis call humans towards a relationship with God, the performance of good deeds, and companionship with Gods saints. This invitation, like a lamp in darkness, illuminates the path to happiness and knowledge. From the viewpoint of Islamic mysticism, the spiritual journey towards God and the avoidance of oppression lead the individual to divine proximity and liberation from torment. This path, guided by piety and self-accountability, directs one towards eternal felicity.
The exegesis of verse 52 of Surah Yunus, like a treasury of divine knowledge, beautifully portrays the concepts of divine justice, everlasting torment, the impotence of oppressors, and the permanence of Gods saints. This verse, emphasizing God's boundless justice, invites humans to reflect upon their deeds and avoid oppression. History, with examples of the impermanence of dictators and the immortality of Gods saints, testifies to the enduring truth of religion and divine values which, like stars in the human sky, eternally shine. This discourse, by linking Qur'anic concepts with sociological and mystical analyses, guides humanity towards spiritual conduct and divine proximity.
Supervised by Sadegh Khademi
