the Lectures of Nekounam Session 1530
Surah Yunus, one of the precious chapters of the Holy Qur'an, is replete with divine knowledge and profound monotheistic lessons that guide humanity towards truth and guidance. Verse 49 of this Surah, articulated with eloquence and depth, emphasises the absolute sovereignty of God, the individual's responsibility before the truth, and the role of the Prophets as the conveyors of revelation. This verse, like a radiant light amidst the darkness of misguidance, calls humanity towards obedience to the revelation, patience in adversity, and entrusting judgement to God. In this treatise, relying upon the contents of the lecture and the presented analyses, the meanings and dimensions of this verse are elucidated. The objective is to present the divine knowledge of this verse in a coherent and academically appropriate manner, so that, like a pure spring, it may nourish the minds and souls of readers.
Verse 49 of Surah Yunus addresses all humanity universally and underscores the fundamental principles of guidance and misguidance. The text of the verse alongside its translation is as follows:
قُلْ يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الْحَقُّ مِنْ رَبِّكُمْ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنَا عَلَيْكُمْ بِوَكِيلٍ وَاتَّبِعْ مَا يُوحَىٰ إِلَيْكَ وَاصْبِرْ حَتَّىٰ يَحْكُمَ اللَّهُ ۚ وَهُوَ خَيْرُ الْحَاكِمِينَ
Say: O mankind, indeed the truth has come to you from your Lord. So whoever is guided is only guided for [the benefit of] himself, and whoever goes astray only goes astray against it. And I am not a guardian over you. And follow what is revealed to you and be patient until Allah judges; and He is the best of judges.
The verse commences with a universal address, O mankind, which functions as an all-encompassing summons inviting all human beings to contemplate the truth. This address signifies the inclusivity of the divine message and the universality of the call towards truth. The phrase indeed the truth has come to you from your Lord emphasises that the truth, which is the divine revelation and the Holy Qur'an, has been sent down from God alone and has no source other than His exalted essence. This truth, like a radiant sun, illuminates the path to felicity.
Subsequently, the verse states so whoever is guided is only guided for [the benefit of] himself, and whoever goes astray only goes astray against it, highlighting the principle of individual responsibility. Guidance or misguidance is the result of a conscious human choice. Just as a gardener who plants good seeds reaps sweet fruit, a person who chooses the path of guidance benefits solely themselves. Conversely, misguidance is akin to stepping into darkness whose detriment affects the individual alone. This principle calls the human being to accept responsibility for their deeds and prevents blaming others.
The phrase and I am not a guardian over you clarifies the Prophets role as the messenger and guide of truth. The Prophet, like a lamp on the path of guidance, is tasked with delivering revelation but is not the guardian or enforcer compelling people to accept the truth. The term guardian here denotes one who holds responsibility for control or compulsion. This statement delineates the boundary between divine mission and human free will. The Prophet resembles a captain steering the ship of guidance; however, passengers must choose to board it themselves.
The command and follow what is revealed to you instructs the Prophet to adhere fully to divine revelation. This command serves as a golden key that opens the door of felicity for the Prophet and his community. Obedience to revelation implies absolute submission to the will of God. This submission is not only a model for the Prophet but also for all believers, who must avoid any self-will or deviation. Revelation flows like a clear spring from the divine source, and following it guides humanity to the fountain of eternal life.
The injunction and be patient until Allah judges calls the Prophet to patience in the face of adversities and challenges of the mission. Patience here acts as a shield protecting the Prophet against storms of opposition and misguidance. The verse advises the Prophet to entrust the final judgement to God and refrain from hastiness or independent action. This lesson is also a guiding principle for all believers to endure life's difficulties patiently and trust in divine wisdom.
The phrase and He is the best of judges underscores the superiority of God as the ultimate and fairest arbiter. This attribute crowns divine justice and demonstrates God's infinite wisdom and equity. No being other than God is capable of absolute and just judgement. This quality deters humans from relying on flawed human judgements and encourages them to entrust matters to God alone.
One of the prominent themes in the lecture is the criticism of self-will in religious science. It emphasises that only God is the source of truth and guidance, and human claims such as arrogance in religious knowledge may lead to deviation. This criticism, like a clear mirror, exposes the shortcomings of self-centred approaches. Religious knowledge must rely on divine revelation and credible sources while avoiding division and arrogance. Claims such as "I am the most knowledgeable" or "I am the teacher" without revealed backing pave the way to misguidance.
This critique highlights the necessity of returning to the principle of monotheism. Religious knowledge is authentic only when nourished by the spring of revelation and free from any self-will or pluralism. This lesson, like a refreshing breeze, guides the mind towards the pure divine truth.
A profound point in the lecture is the distinction between the divine essence and human manifestations, even regarding Prophets and saints. God, as the eternal Self-Sufficient, is free from any deficiency or limitation. In contrast, all beings, even Prophets and saints, possess human attributes and are merely manifestations of divine will. This distinction, like a clear line between heaven and earth, reveals the truth of monotheism.
The use of the figurative term tembani in the lecture refers to human limitations. Although Prophets are chosen by God, they are clothed in human form and have human needs and characteristics. However, God is the eternal Self-Sufficient; He is neither born nor gives birth and has no equal. This statement invites humans to focus on the divine essence and avoid attachment to outward manifestations.
The lecture critiques pluralism in religious science and stresses the necessity of returning to credible revelatory sources. Books such as Urwat al-Wuthqa have been criticised for repeated cautiousness and lack of strong reasoning. These cautions act like clouds obscuring the sunlight of truth, preventing clarity of divine rulings. Religious science must be founded upon clear and firm evidence from the Qur'an and Sunnah.
This criticism highlights the need for robust reasoning in deducing rulings. A religious scholar is likened to an architect who must build the edifice of his fatwa on firm foundations of revelation and intellect. Excessive caution is like unnecessary branches that hinder the growth of the tree of truth.
A pivotal point in the lecture is the emphasis on the necessity of strong reasoning and complete awareness of the scholar regarding the evidences underpinning their fatwa. The religious scholar must be like a mechanic who knows all the components of the device and confidently operates it. A fatwa without scientific and rational backing is like a building without a foundation that will soon collapse.
This lesson requires scholars to base their rulings on the Qur'an, Sunnah, and intellect, expressing them clearly and confidently. Unsupported claims are like winds that scatter the dust of misguidance in the environment.
The lecture, in a poetic and profound manner, stresses pure monotheism and avoidance of plurality: "I ascended, it was foam; I descended, it was but whey; all else besides God was falsehood." This statement, like a blazing flame, reveals the truth of monotheism in contrast to human pluralities. Only God is the source of truth and guidance, and all manifestations, though valuable, are merely reflections of His will.
This lesson invites humans to concentrate on the divine essence. Prophets, Imams, and religious books are like mirrors reflecting divine light, but they are not the light itself. The ultimate goal is reaching God and avoiding attachment to anything other than Him.
The lecture references practical experiences in critiquing jurisprudential books. For instance, a religious scholar emphasised the necessity of full awareness of evidences and reasoning when facing an individual intending to write a jurisprudential treatise. This experience acts as a test measuring the scholars competence in confronting the truth. The religious scholar must be like an engineer who knows all parts of the structure and confidently constructs it.
Criticism of books such as Urwat al-Wuthqa for repeated cautions demonstrates the need to revisit methods of deducing rulings. These cautions are like excessive branches preventing the growth of the tree of truth. The scholar must provide clear and firm rulings based on credible revelatory sources.
Verse 49 of Surah Yunus, with eloquent and elevated expression, guides humanity towards divine truth, individual responsibility, and obedience to revelation. This verse, like a shining torch, illuminates the path of felicity and urges humans to entrust the final judgement to God with patience and reliance. Criticism of self-will in religious science, distinction of divine essence from human manifestations, and emphasis on strong reasoning in issuing fatwas are key lessons of this verse. Pure monotheism invites humans to focus on the unique divine essence and avoid human pluralities. This verse, reminding of the attribute the best of judges, guides humanity to entrust affairs to God and refrain from self-constructed claims to achieve eternal felicity.
Under the supervision of Sadegh Khademi
