of Nokounam, May His Secret Be Sanctified (Session 1550)
This treatise, through contemplation on the twenty-first verse of Surah Al-Imran of the Holy Quran, explores the profound concepts of Divine mercy, human reaction to the blessings of the Lord, and their ethical and spiritual consequences. This verse, articulated with wise eloquence, speaks of experiencing Divine mercy following hardships and critiques the ingrate behaviour of humanity in response to these blessings. The objective of this work is to provide a comprehensive analysis of this verse and its related teachings, employing a fluent and coherent language to invite the reader to reflect on their relationship with God and cultivate the virtue of humility. This discourse, utilising allegories and literary allusions, endeavours to convey the Divine messages clearly and impactfully.
وَإِذْ أَذَقْنَا النَّاسَ رَحْمَةً مِّن بَعْدِ ضَرَّاءَ مَسَّتْهُمْ إِذَا لَهُم مَّكْرٌ فِي آيَاتِنَا ۚ قُلِ اللَّهُ أَسْرَعُ مَكْرًا ۚ إِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ
And when We granted the people a taste of mercy after adversity had afflicted them, suddenly they devised deception against Our signs. Say: Allah is the swiftest in devising (plans). Indeed, Our messengers record whatever schemes you plot.
In this verse, the Holy Quran, through the word أَذَقْنَا (We granted a taste), speaks of a delicate and tangible experience of Divine mercy. This granting is like a sweet draught of the Lords love, which after the bitterness of life, blows gently upon the human heart like a soothing breeze. Divine mercy, which may manifest in the form of material blessings, spiritual tranquillity, or relief in lifes affairs, is bestowed upon humankind after hardships and distress. This cycle of hardship and comfort reveals the wisdom of God in the education of humans, as if the Almighty is refining the essence of man within the furnace of lifes trials.
Hardships and difficulties, such as distress and remorse, are integral to the human educational journey. God, by bestowing mercy after these adversities, invites humans toward gratitude and thanksgiving. This mercy sometimes appears as a material breakthrough and at other times as spiritual serenity. However, humansby nature forgetfuloccasionally respond to this Divine test not with gratitude but with self-praise and negligence. Such negligence, like a sinister shadow, falls upon the light of Divine mercy and diverts the human being from the path of guidance.
The noble verse states: إِذَا لَهُم مَّكْرٌ فِي آيَاتِنَا, referring to the ungrateful reaction of some humans toward Divine mercy. Here, مكر signifies deception and exploitation of God's blessings and signs. Such deceit sometimes manifests as self-glorification and attributing blessings to personal abilities. Instead of recognising blessings as from God, man arrogantly perceives himself worthy and deserving, saying: I was thus or I deserved this blessing. This self-exaltation is like a dagger that wounds the sincerity of the heart and leads the human towards inward disbelief.
In response to human deception, God declares Himself أَسْرَعُ مَكْرًا the swiftest in devising plans. This phrase does not imply trickery but rather denotes a wise and rapid strategy that neutralises all deceit. Divine stratagem is like a thunderbolt that shatters the darkness of human cunning and confronts man with the reality of his deeds. This Divine plan attests to the infinite knowledge and power of the Lord and makes man aware that no deception escapes Divine oversight.
The Quran continues: إِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ, referring to the meticulous supervision of the Divine angels over human deeds. Angels, as trustworthy scribes, record every act of human deception precisely. This record acts as a mirror, revealing ones actions without veil and holding the individual accountable. Such supervision serves as a warning that no deed, however concealed, remains hidden from the gaze of God and His messengers.
Attributing blessings and perfections to oneself is a form of arrogance that, in essence, leads to disbelief. God, the true possessor of all perfections and the sole Lord, accepts no partners in His divinity. Humans, as weak servants, must acknowledge their frailty and recognise every blessing as originating from the Lord. Such arrogance resembles envy that God feels towards His own dignity; not out of need, but out of majesty and grandeur. The arrogant human is like one claiming to emit light in front of the sun, deeming himself independent of Divine radiance.
Opposing arrogance, humility and modesty act as keys that open the gates of Divine mercy. Acts of worship such as prostration, bowing, and supplication guide man to accept his weakness before God. These acts are like mirrors revealing the reality of servitude and deterring one from self-glorification and deception. Prostration, like a leaf falling from a lofty branch, returns man to the dust of his existence and reminds him that he possesses nothing except by Divine grace.
The circumambulation (Tawaf) around the Kabah, a simple yet sacred stone, symbolises humility before God. By revolving around this house, man appears to circle the axis of existence and acknowledges that all originates from God. This Tawaf, like a dance harmonised with the Divine rhythm, liberates man from egotism and guides him towards sincerity and humility. Seeking intercession from the Ahl al-Bayt (peace be upon them) similarly reminds man of the truth of servitude and dependence on God.
Sinners who commit sins out of ignorance, such as neglecting prayer or committing other transgressions, are afforded a path to repentance due to the absence of arrogance and pride. Such individuals, by admitting their ignorance and weakness, may seek refuge in Divine mercy and be forgiven. The sinner is akin to a lost traveller who returns to the path and reaches the destination. God, with His boundless mercy, accepts these lost ones and guides them.
Conversely, the arrogant who attribute blessings to themselves and claim superiority are deprived of Divine guidance. Such individuals are like those who place themselves before the mirror of truth as Gods substitute and resist humility. Arrogance, like a towering wall, separates man from Divine mercy and leads him towards the ruin of this world and the Hereafter. This deprivation results from the deception and cunning employed by man against Divine signs.
The verse implicitly emphasises the inherent weakness of humans before Divine power. Examples of human failure, such as technical problems in scientific projects, demonstrate human limitations. These weaknesses act like mirrors exposing mans incapacity in the face of Divine grandeur. Despite all progress, man sometimes becomes helpless in confronting the simplest obstacles like an incapable child. Such incapacity should lead to humility and modesty, not self-glorification and arrogance.
Ultimately, human guidance and misguidance rest in the hands of God. Whoever is grateful and humble, like a flower turning toward the sun, draws near to Divine mercy. Whereas the arrogant and deceitful, like a stone sinking into darkness, are deprived of guidance. This truth invites man to reflect on his behaviour and intentions, steering him towards sincerity and humility.
This treatise, through reflection on the twenty-first verse of Surah Al-Imran, delved into the concepts of mercy, deception, humility, and arrogance. Divine mercy, like a sweet draught, is bestowed upon man after hardships to invite him to gratitude and humility. Yet man sometimes falls into the trap of self-glorification and deception, attributing blessings to himself. Such conduct not only constitutes inward disbelief but also deprives one of Divine guidance. In contrast, humility and sincerity act as keys that open the gates of Divine mercy and guide man toward felicity. This verse, with wise eloquence, calls man to reflect on his reaction to Divine blessings and summons him to servitude and humility.
Under the supervision of Sadegh Khademi
