The concept of transformation in the Holy Qur'an, particularly the conversion of evil deeds into good deeds and the role of the "Names of Transformation" (Asma al-Mubaddilah), serves as a gateway to a deeper understanding of the infinite divine power in the existential metamorphosis of humans, societies, and the cosmic order. This concept not only points to the internal renewal of human beings on the path of repentance and faith but also unveils the governing principles of fundamental changes in the history of nations and the destiny of peoples. Like a river altering its course over time, divine transformations in the Qur'an manifest at times as grace and mercy, and at others as majesty and torment. This treatise, reflecting on selected verses from Surahs Al-Furqan, Al-A'raf, An-Nur, An-Nahl, Saba, Al-Waqiah, An-Nisa, At-Tawbah, and Muhammad, elucidates this concept and explores its theological, philosophical, mystical, and ethical dimensions comprehensively.
إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُوْلَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ ۚ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
"Except for those who repent, believe, and do righteous deeds; for those, Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful."
This verse bears witness to the boundless divine grace whereby human evil deeds are transformed into good deeds. This transformation transcends mere forgiveness; forgiveness erases sin, but the conversion of evil into good resembles turning a thorny seed into a flourishing garden. The verb yubaddilu (He replaces), in the intensive verbal form tafl, emphasises the power and intensity of this transformation, indicating a more saturated divine action. This metamorphosis is conditional upon three pillars: repentance, faith, and righteous deeds. Like soil that becomes a fruitful garden through irrigation and care, a human attains the capacity for existential transformation through these three elements.
From a philosophical perspective, this transformation aligns with the viewpoint of the transcendent wisdom (Hikmat al-Mutaaliyyah), which considers entities not as possessing fixed essences but as divine determinations. Evil and good are two existential determinations capable of mutual transformation within the divine system. Mystically, this transformation necessitates inner nobility; only a heart that harbours a flicker of goodness amidst the darkness of sin is worthy of this divine grace.
ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ الْحَسَنَةَ حَتَّىٰ عَفَوْا وَقَالُوا قَدْ مَسَّ آبَاءَنَا الضَّرَّاءُ وَالسَّرَّاءُ فَأَخَذْنَاهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
"Then We replaced the bad with good until they increased in number and said, 'Our fathers were touched by adversity and prosperity.' Then We seized them suddenly while they were unaware."
This verse narrates the transformation of evil into good; however, human heedlessness impedes the benefit from this grace. The verb baddaln, in the intensive form tafl, emphasises the divine power in this substitution. It is as if God, by the hands of His mercy, converts the darkness of hardship into the light of blessing, but the heedless human turns this blessing into torment. Negligence acts as a shadow obscuring the light of blessing, leading man to destruction.
Philosophically, this transformation signifies a change in existential determinations; evil and good are two manifestations of existence that are exchanged by divine will. Ethically, the verse calls on humans to be thankful for blessings and to avoid heedlessness.
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَل
