Derived from the lecture series of Nokounam, may his sanctity be preserved (Session 1486)
The Holy Qur'an, akin to a luminous beacon, illuminates the path to human felicity through its divine knowledge and inexhaustible wisdom. The verses of Surah Yunus, particularly verses 54 and 55, with profound expression and deep meaning, address the fundamental concepts of divine justice, the role of reason in comprehending the truth of religion, and Gods absolute ownership over all existence. This treatise, relying on the discourses of religious scholars, examines these verses through a comprehensive and multifaceted lens. The objective of this composition is not only the precise conveyance of the original content but also the deepening of understanding of these verses from theological, mystical, ethical, and psychological perspectives. Throughout this endeavour, employing a lofty language and a structured format, an effort has been made to elucidate the exalted meanings of these verses for readers and to reveal the profound interconnection between reason, faith, and divine justice.
Verse 54 of Surah Yunus, like a complete mirror, reflects the reality of oppression and its tragic outcome. This verse, in a clear and powerful expression, speaks of the intensity of the oppressors remorse when faced with divine punishment:
"وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِي الْأَرْضِ لَافْتَدَتْ بِهِ ۖ وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ ۖ وَقُضِيَ بَيْنَهُمْ بِالْقِسْطِ ۖ وَهُمْ لَا يُظْلَمُونَ"
"And if for every soul that wronged itself there were the whole earths wealth, it would surely offer it in ransom; and they will conceal the regret when they see the punishment. And justice will be administered between them, and they shall not be wronged."
This verse, like an awakening warning, demonstrates that oppression, which is the source of all evil, hardens the human heart and obscures the intellect. The oppressor, at the moment of confrontation with punishment, recognises the depth of their error; however, this remorse, like a withered flower, bears no fruit. The phrase "وَأَسَرُّوا النَّدَامَةَ" refers to concealing remorse, which may stem from shame or inability to compensate. Psychologically, this remorse corresponds to a profound sense of guilt that emerges in response to the consequences of oppressive deeds, yet there remains no path for return.
The phrase "وَقُضِيَ بَيْنَهُمْ بِالْقِسْطِ ۖ وَهُمْ لَا يُظْلَمُونَ" emphasises the boundless justice of God. God, as a just Judge whose scales contain no error, rewards each individual according to their deeds. This justice, consonant with the principle "As you sow, so shall you reap", manifests a system wherein no oppression is inflicted upon the servants. From a theological standpoint, this principle aligns with the concept of divine justice in Islamic philosophy and, from a social sciences perspective, is consistent with the theory of restorative justice, which considers punishment proportionate to the act.
Verse 55 of Surah Yunus, like a divine melody, declares God's indisputable ownership over the heavens and the earth:
"أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ أَلَا إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ"
"Be aware that whatever is in the heavens and the earth belongs to God. Be aware that the promise of God is true, yet most of them do not know."
This verse, with the repeated word "أَلَا" as a call for attention, stresses God's absolute ownership and the veracity of His promises. From the perspective of Islamic philosophy, this ownership is an aspect of monotheism in lordship, which places all existence under God's will and possession. Yet, the phrase "وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ" indicates the ignorance of the majority of humanity who consider themselves owners of possessions, life, and even their very existence. This ignorance, like a dark veil, conceals the truth of divine ownership from human eyes.
Humans, in the whirlpool of self-centredness, consider their possessions, family, and life as their own, neglecting divine ownership. This self-centredness, rooted in lack of reason, drives humans towards oppression and unlawful consumption. The example of a borrowed suit vividly illustrates this reality: a person aware that the garment is on loan, yet, with respect to worldly possessions, perceives ownership and forgets their borrowed nature.
Reason, as a precious jewel within human existence, distinguishes humans from other creatures. In the lectures, reason is introduced as the "noblest of creatures" which guides humans toward worship of God and attainment of Paradise: "Reason is that by which one worships the Merciful and attains Paradise." This statement, derived from the wisdom of religious scholars, regards reason as the instrument of worship and eternal felicity. From the viewpoint of Islamic philosophy, reason acts as an inner proof that guides humans toward truth and virtuous deeds. Psychologically, reason is the capacity to differentiate between good and evil, steering humans from self-centredness to God-worship.
A rational human, like a traveller residing in the caravanserai of this world, knows that all his possessions are borrowed and belong to God. However, one who neglects reason considers himself the owner and remains unaware of the truth of divine ownership. This ignorance acts as a chain, leading to oppression and sin, depriving one of worldly and eternal felicity. Reason, like a lamp in darkness, guides humans toward the comprehension of the truth that "to God belongs whatever is in the heavens and the earth."
Oppression and unlawful consumption, like a deadly poison, harden the human heart and intellect, rendering them inflexible. In the lectures, the heart is interpreted as the intellect, which due to sin becomes like a lifeless stone, losing the capacity to perceive truth. This hardness, from a psychological viewpoint, leads to diminished empathy and increased self-centredness, distancing humans from the comprehension of divine realities. The oppressor and unlawful consumer, like a tree rooted in poisoned soil, remain deprived of spiritual growth.
The regret of oppressors in Barzakh, like a tear shed in a barren desert, is fruitless. The lectures emphasise that repentance after witnessing punishment is not accepted, and Barzakhs torment is the direct consequence of oppressive actions. This concept contradicts the notion of sincere repentance, as true repentance must occur in this world and before encountering punishment.
The world and all its possessions are like a trust entrusted to humans by God. A human who considers himself the owner is like a child who imagines a borrowed toy as his own. This self-centredness, rooted in lack of reason, leads humans to loss in this world and the hereafter. From the perspective of Islamic mysticism, this view aligns with the concept of "Fanaa fi Allah" (annihilation in God), which invites humans to realise the temporality of this world and divine ownership.
Cultivating reason in childhood, like sowing a seed in fertile soil, prepares humans to comprehend the truth and accept divine ownership. Without this education, individuals in adulthood consider themselves owners and incline towards oppression and sin. From the perspective of developmental psychology, the education of ethical and religious values in childhood produces a responsible and rational personality consistent with Qur'anic concepts.
Verses 54 and 55 of Surah Yunus, like two shining jewels, display the concepts of divine justice, Gods absolute ownership, and the fundamental role of reason in understanding religion. Verse 54, emphasising the fruitless regret of oppressors and Gods boundless justice, calls humans to abstain from oppression and unlawful consumption. Verse 55, by reminding divine ownership and the ignorance of the majority regarding this truth, stresses the necessity of reason as the key to comprehending religion. These verses, in a language both theological and mystical, guide humans toward recognising the borrowed nature of the world and engaging in virtuous deeds. Scientifically, these concepts interlink with theories in Islamic philosophy, psychology, and sociology, providing profound lessons for liberation from loss in this world and the hereafter.
Under the supervision of Sadegh Khademi
