The Holy Quran, like a radiant beacon, guides humanity towards truth and salvation. Among its verses, the eighteenth verse of Surah Ynus, with eloquent and profound expression, addresses one of the greatest injustices against the Almighty Divine Essence, namely slandering God and denying His signs. This verse, with a warning tone, invites humanity to reflect upon Divine grandeur and to eschew arrogance. The present discourse, relying on a valuable lecture and scholarly analyses, explicates this verse and its associated concepts. The objective is to elucidate the dimensions of this great injustice and to propose means for attaining nearness to God, so that humankind, under the shadow of knowledge and submission, may be safeguarded from the peril of slander.
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۚ إِنَّهُۥ لَا يُفْلِحُ ٱلْمُجْرِمُونَ
Who, then, is more unjust than one who fabricates lies against God or denies His signs? Verily, the criminals shall not succeed.
The Holy Quran, in the eighteenth verse of Surah Ynus, through a rhetorical question, introduces the great injustice of slandering God and denying His signs as the darkest of sins. Slandering God is akin to a poisoned arrow targeting the heart of truth, undermining monotheism by attributing falsehood to the Almighty Divine Essence. This injustice is immense because God is the source of all truths and is free from any imperfection or deficiency. The claim of encountering God or attributing falsehoods to Him, if not born of sincerity and Divine nearness, is tantamount to driving a nail into the coffin of salvation.
Denying Divine signs, which includes rejecting the Holy Quran, the Prophets, and the Divine saints, is equally unjust. The Divine signs are like guiding stars in the sky of knowledge, showing the way to salvation. Denying these signs equates to extinguishing these stars and becoming lost in the darkness of ignorance.
In the interpretation of this verse, a profound distinction is drawn between personal sins and the crime of slandering God and His signs. Sins such as alcohol consumption or gambling, though reprehensible and sinful, are like drops in comparison to the ocean of the crime of slander against God and His signs. A sinner may return to salvation through repentance and Divine mercy, but the perpetrator of slander, who distorts Divine truth, is deprived of this grace. This distinction, like a clear line between the darkness of sin and the blackness of crime, facilitates understanding the severity of this injustice.
This discourse meticulously elucidates the difference between an offender and a criminal. An offender is one who violates apparent laws, such as the observance of hijab, and can return to society through penalties or behavioural correction. However, a criminal, who slanders God or His signs, descends into a deeper abyss. The offender is like a traveller who has deviated from the path but can return; the criminal is like one who has destroyed the path and barred the way back.
For example, a person who does not observe hijab is an offender and may reintegrate into society by paying a fine or correcting their behaviour. But one who falsely claims to have met God or His saints, if not from sincerity, is a criminal and deprived of salvation.
One of the salient points of this discourse is the examination of claims of encountering God, the Prophets, or the Divine saints. Such claims, if from sincerity and under Divine nearness, are signs of the exalted station of the saints. But if from falsehood and arrogance, they exemplify slander and great injustice. This claim is like a double-edged sword: it either elevates one to the pinnacle of Divine honour or plunges one into the depths of criminal ignominy.
For instance, an experience from Feyzieh is recounted wherein a tall individual was selecting students for propagation but invited the narrator to remain and strive in that location. This experience acts like a mirror reflecting humility and submission to Divine commands. The narrator, despite tireless efforts, instead of arrogance, embraced Divine guidance and transmitted this lesson to others.
The true vision of the Prophets and saints is not the apparent sight, which even disbelievers had, but an inner perception in the shadow of Divine nearness and lordship. This vision is like a jewel found only within the shell of piety and knowledge. The uninitiated eye, deprived of the light of faith, cannot comprehend this truth. For example, polytheists saw the Prophets but, lacking Divine proximity, were deprived of understanding their reality.
Arrogance and unfounded claims of knowing God or the saints, without the foundation of Divine nearness, are like winds uprooting the tree of truth. This discourse, with scholarly critique, warns humanity against such claims. Only those who are under the shadow of submission and Divine knowledge may legitimately claim such acquaintance; otherwise, these claims culminate in slander and crime.
For example, one who repeatedly claims to have seen God or the saints is either one of the saints or has fallen into the abyss of crime. This critique acts as an alarm, inviting humility and modesty before Divine grandeur.
To avoid the crime of slander, one must be under the shadow of Divine nearness and submission to His commands. Divine knowledge is not attained through superficial claims but through empathy, obedience, and companionship with Gods saints. This knowledge is like a key that opens the doors of salvation and protects one from the peril of slander.
In this regard, it is emphasised that God and His saints must know the person. This knowledge is attained not through fame or ostentation but through sincere effort and Divine proximity. For example, one who strives day and night in religious knowledge but instead of arrogance, submits to Divine guidance, is on the path to such knowledge.
To elucidate the concepts, tangible examples are employed. The experience from Feyzieh, where a tall individual was selecting students for propagation, demonstrates the necessity of humility and submission to Divine commands. Despite tireless effort, the narrator accepted guidance instead of protest, imparting this lesson to others. This example acts like a mirror reflecting the truth of humility and expectation for Divine guidance.
Furthermore, a dialogue on the difference between offender and criminal is presented with everyday examples such as social violations, clarifying complex concepts in accessible language.
One of the important points of this discourse is the critique of deviations stemming from reliance on non-Quranic sciences and distancing from the Holy Quran. These deviations, like a dark shadow, have deprived Islamic societies of the light of Divine guidance. Returning to the recitation and practice of the Holy Quran, like a pure spring, is the path to salvation from such misguidance.
This critique, emphasising the necessity of returning to the Holy Quran and avoidance of arrogance in religious sciences, guides humanity towards true knowledge. For example, abandoning the Holy Quran and relying on non-Divine sources leads to misguidance and slander.
The eighteenth verse of Surah Ynus, with eloquent and cautionary expression, presents slandering God and denying His signs as the greatest injustice, blocking the path of salvation for its perpetrator. This discourse, by explaining the concepts of slander, its distinction from other sins, and the necessity of Divine nearness, invites reflection upon Divine grandeur and avoidance of arrogance. Concrete examples act as a guiding light for comprehension, and the critique of deviations in religious knowledge demonstrates the path back to the Holy Quran. Humanity, only under the shadow of submission, humility, and nearness to God, can be protected from the peril of slander and proceed towards salvation.
Supervised by Sadegh Khademi
