of Nokounam, (Session 1701)
The Holy Qur'an, the Book of guidance and salvation, in its luminous verses calls humanity towards commendable work, righteous deeds, and the fulfilment of social responsibilities. This treatise, through contemplation on the Divine verses and extraction of their profound meanings, examines the concepts of work, earning, capability, cooperation, and the role of religious institutions in promoting the culture of righteous action. The aim of this work is to present a comprehensive and coherent perspective on Qur'anic teachings regarding individual and social responsibilities, articulated in a clear and dignified language that paves the way for a deeper understanding of these concepts. Like a deep ocean harbouring the gems of wisdom, this treatise seeks, through exploration of the Holy Qur'an's verses, to offer the jewels of knowledge to its readers.
The Holy Qur'an explicitly and eloquently delineates a clear contrast between righteous deeds and sins. This contrast manifests not only at the individual level but also in the social sphere. Religious institutions, particularly academic religious centres, bear the responsibility of promoting the culture of righteous deeds to prevent society from drowning in sins and corruption. This section examines this contrast and the role of religious knowledge in societal reform.
"Do those who commit evil deeds think We will treat them the same as those who have believed and done righteous deeds, so their lives and deaths would be equal? Evil is that which they judge."
(Qur'an 45:21)
Verse Analysis
The noble verse uses the term "اجْتَرَحُوا" (committed) to refer to the deliberate commission of sins, which stand in opposition to righteous deeds. Sins are likened to weeds growing in the garden of human existence which, if left unchecked, engulf the entirety of ones life. The Qur'an, emphasising the distinction between these two groups, reveals that the life and death of the believers and righteous doers differ fundamentally from those immersed in corruption and deceit. This verse serves as a warning to society that neglecting the promotion of righteous deeds leads to the spread of corruption.
In an Islamic society, religious knowledge is expected to exert additional effort to fill cultural voids. This responsibility is akin to a torch that must illuminate the dark path of ignorance. Should this torch be extinguished, society will descend into the darkness of sins. Religious knowledge must educate the culture of commendable work to prevent the dominance of corruption and fraud.
Religious knowledge, as the guardian of Divine values, is obliged to provide practical models for commendable work. This section addresses the pivotal role of religious knowledge in reforming social structures and fostering the culture of righteous action.
"And who is better in speech than one who invites to Allah and does righteousness and says, Indeed, I am of the Muslims."
(Qur'an 41:33)
Verse Analysis
This verse summons religious knowledge to invite towards God and righteous deeds. Religious scholars are likened to gardeners who must plant and nurture the saplings of faith and righteous action within society. The verse demands that religious knowledge be an exemplar not only in words but also in deeds. Religious knowledge should produce dynamic scholarship and respond to contemporary needs, such as jurisprudence addressing new issues, thereby aiding societal reform. Neglecting this duty is akin to abandoning a garden to the weeds.
Islamic jurisprudence, like a flowing river, must respond to the needs of its time. Misconceptions such as "nuclear jurisprudence" or "toilet jurisprudence" reflect a confusion between the subject matter and the characteristic of jurisprudence, resulting in inefficacy in addressing novel issues.
"And say, The truth is from your Lord, so whoever willslet him believe; and whoever willslet him disbelieve. Indeed, We have prepared for the wrongdoers a fire whose walls will surround them."
(Qur'an 18:29)
Verse Analysis
This verse emphasises the necessity of presenting religious truths transparently. Misconceptions like "nuclear jurisprudence" or "toilet jurisprudence" are akin to dead branches severed from the mighty tree of jurisprudence. These terms confuse category (subject matter of jurisprudence) with attribute (characteristic of jurisprudence) and hinder jurisprudential dynamism. Dynamic jurisprudence, like a clear spring, must respond to new mattersfrom nuclear technology to bioethicsbased on its overarching principles and avoid unscientific terminologies.
The Holy Qur'an invites humanity to perform work commensurate with their capacity and position, presenting God as a partner to humans in this endeavour.
"Work according to your capacity; indeed, I am working. Soon you will know who will have the final home."
(Qur'an 81:27-28)
Verse Analysis
The term "مَكَانَتِكُمْ" (your capacity/position) reflects the humans status and ability. God introduces Himself as the "عَامِلٌ" (Worker), signifying Divine companionship in human endeavour. This verse, like a refreshing breeze, calls humanity to engage in work aligned with their ability and critiques excessive focus on management without action. In Islamic society, this principle supports the promotion of a culture of productive work appropriate to ones expertise.
The Holy Qur'an grants humanity freedom to utilise the resources of the heavens and the earth, conditional upon adherence to Divine limits, which serve as a strong barrier protecting humans from harm.
"He has subjected to you whatever is in the heavens and whatever is on the earthall from Him."
(Qur'an 45:13)
Verse Analysis
The term "سَخَّرَ" (subjected) is a key that opens the doors to Divine provisions for humanity. This verse encourages creativity and innovation in the use of natural and Divine resources, provided that Shariah boundaries are observed. This view opposes excessive precautionary approaches that impose unnecessary restrictions and guides humans towards responsible utilisation.
The concept of "earning" in the Holy Qur'an is a vast ocean encompassing economic and non-economic activities. This section explores this concept and the Qur'ans emphasis on spending from the pure earnings.
"O you who have believed, spend from the good things which you have earned."
(Qur'an 2:267)
Verse Analysis
The phrase "مَا كَسَبْتُمْ" (what you have earned) indicates the broadness of the earning concept, including wealth, knowledge, and skills. The Qur'an, by emphasising spending from the good things, invites humanity to equitable wealth distribution and respect for the dignity of the needy. This verse, like a bright torch, illuminates the path to an Islamic economy founded on justice and benevolence.
Cooperation is like a river that can flow towards good or evil. This section addresses the role of cooperation in shaping social structures and the necessity to direct it towards good.
"And those who disbelieved said, This is nothing but a lie invented, and aided by others. Indeed, they have brought injustice and falsehood."
(Qur'an 25:4)
Verse Analysis
This verse demonstrates that the success of any social movement, whether good or evil, depends on collective cooperation. The word "أَعَانَهُ" (aided) highlights the key role of collaboration in advancing objectives. In an Islamic society, cooperation must be guided towards good to strengthen social bonds. Cooperation in corruption, such as smuggling or nepotism, is like a fire leading society towards oppression and injustice.
The verses of the Holy Qur'an, like a guiding light, invite humanity towards commendable work, righteous deeds, and fulfilling social responsibilities. Religious knowledge, as the guardian of Divine values, is obliged to promote the culture of righteous deeds to protect society from sins and corruption. Dynamic jurisprudence, responsible freedom, pure earning, and benevolent cooperation are principles that can guide the Islamic society towards justice and peace. This treatise, through exploration of Divine verses, endeavoured to present these principles in a coherent and clear framework to illuminate thought and action.
Supervised by Sadegh Khademi
