of Nokounam, (Session 1552)
The Holy Quran, like a clear and flowing spring, presents the deepest divine knowledge in eloquent and articulate speech to humanity. Surah Al-Imran, one of the most resplendent jewels of this celestial book, guides humanity towards truth and perfection through meaningful and guiding verses. This writing, reflecting upon three key verses of this Surah (verses 127, 97, and 180), explores profound concepts of divine victory, the status of Bayt Allah al-Haram, and the consequences of miserliness and wealth concentration. The aim of this work is to offer a profound and systematic perspective on these verses, encouraging the reader to contemplate the precise and engineered structure of the revealed word, as if standing before a transparent mirror and beholding the truth of their own existence in the light of divine guidance.
لِيَقْطَعَ طَرَفًا مِّنَ الَّذِينَ كَفَرُوا أَوْ يَكْبِتَهُمْ فَيَنقَلِبُوا خَائِبِينَ
To cut off a part of those who disbelieve, or to abase them, so that they may return disappointed.
This verse, in connection with the preceding verse (126) which considers victory solely from God Almighty and as a source of glad tidings and tranquillity for the believers, clarifies the purpose of this victory. God enumerates two objectives for divine victory here: first, the destruction of a portion of the disbelievers (liyaqtaa arafan), and second, to abase and suppress them (aw yakbitahum) so that they may return frustrated and disappointed (fayanqalib khibn). These two aims, like two wings of a bird flying in the sky of divine mercy, signify Gods gentleness and compassion that, even in confrontation with disbelievers, sometimes suffice with suppression and admonition rather than total destruction, in the hope that the path to truth remains open for their return.
The Holy Quran uses expressions such as cutting off the root (qaa dbir) in some verses, for example in verse 8 of Surah Al-Anfal, which points to the total annihilation of disbelievers:
لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ
To establish the truth and to abolish falsehood, even if the criminals dislike it.
This expression indicates Gods decisiveness against those who have not believed (m kn muminn). However, in verse 127 of Surah Al-Imran, the usage of cutting off a part and suppression presents a milder approach. Cutting off a part refers to the destruction of a portion of disbelievers, and suppression to humiliating and subduing them, both aimed at reform and admonition. This distinction is like two sides of a coin, with one side showing decisiveness and the other divine mercy.
The phrase fayanqalib khibn in this verse, like a light in the darkness, illuminates Gods reformative purpose. Contrary to cutting off the root, which implies total annihilation, cutting off a part and suppression accompanied by the reformative clause indicate that God seeks punishment and awakening rather than mere destruction. This mercy is like a gentle breeze inviting hearts back to the truth.
The Holy Quran, like a magnificent edifice with precise architecture, possesses an engineered structure. Verses accompanied by clauses such as laallahum or fayanqalib have a reformative approach, while verses ending decisively reflect the severity of divine action. This structure, akin to an accurate blueprint, renders each verse meaningful in its place and regards random mixing of verses as incorrect.
Verse 127 and similar verses, like flowing springs, emphasize the self-sufficiency of the Holy Quran in guidance. They demonstrate that by contemplating the revealed word, profound meanings can be inferred, as if knowing one part of the verse clarifies the other. This feature critiques the tendency to resort to non-Quranic sources without direct reference to the Quran, which sometimes distances one from the pure source of revelation.
Verse 8 of Surah Al-Anfal, emphasising cutting off the root of the disbelievers without a reformative clause, demonstrates divine decisiveness in establishing truth and abolishing falsehood. However, verse 127 of Surah Al-Imran, with the reformative clause fayanqalib khibn, follows a reformative approach. This difference is like two branches of one tree, indicating the diversity of divine approaches depending on context and addressees.
Verse 127 of Surah Al-Imran, by elucidating the purpose of divine victory, emphasises Gods mercy and reformative nature. The distinction between cutting off a part and cutting off the root, the precise engineering of the verses, and the sufficiency of the Quran in guidance are among the lessons of this verse. These reflections invite the reader towards a deeper understanding of the structure of the revealed word and direct reference to it.
فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ
Therein are clear signs, the station of Ibrahim; and whoever enters it is safe. And for Allah is the pilgrimage to the House for those who are able to find a way thereto. And whoever disbelieves, then indeed, Allah is free from need of the worlds.
The verse, through the phrase wuia linns, introduces Bayt Allah al-Haram as a universal centre established not only for believers but for all humanity. This universality is like an open gate for all people to benefit from the blessings and guidance of this house under the shade of divine mercy. Even those who have committed sins, upon entering the sanctuary, are granted safety (wa man dakhala kna minan), which signifies the sanctity of Bayt Allah as a shelter of mercy.
The verse describes Bayt Allah with exalted attributes:
The verse stresses the security of Bayt Allah, but a fundamental question arises: Does this ruling extend to the Prophets sanctuary or the shrines of the Imams?
The stance of some scholars who
