The Holy Quran, like a radiant lamp, guides humanity on the path to felicity and perfection. This celestial book, through its enlightening verses, directs mankind towards righteous deeds, reliance upon the Lord, and freedom within the framework of Sharia. In this treatise, relying on the luminous verses of the Holy Quran, two fundamental concepts are examined: divine assistance and patience as pillars of righteous action, and the distinction between prohibitions and sanctities as governing principles of the faithful life. This study, with a profound examination of the verses and a scholarly and research-based approach, seeks to elucidate these concepts and rectify misconceptions within the realm of religion. The present text, structured coherently and expressed in an eloquent language, endeavours to present the Quranic concepts in a manner as clear and abundant as a pure stream, quenching the readers intellect.
Seeking assistance from the Lord is akin to a shield that protects man against the storms of life. The Holy Quran invites mankind to seek help from God and to exercise patience so that they remain steadfast and resilient on the path of good and righteousness.
And seek help through patience and prayer; and indeed, it is difficult except for the humbly submissive.
Surah Al-Baqarah
This verse from Surah Al-Baqarah introduces patience and prayer as the two wings by which man soars towards righteous deeds. Patience is not merely the endurance of hardship, but an active perseverance in the face of challenges, which, like a strong root, keeps man firmly rooted on the path of truth. Prayer, likewise, is a spiritual bridge connecting man to his Lord, strengthening his inner power to perform worthy deeds. Assistance, in this context, transcends verbal invocation; it is an act that embeds the belief in Gods presence and support firmly within the human heart.
In the Quranic culture, seeking assistance from God means entrusting affairs to Him and strengthening the inner will. This concept stands opposed to mere verbal repetition where man confines himself to saying You alone we worship, and You alone we ask for help without genuine conviction. True assistance flows like a pure spring from the believers heart, maintaining him firm as a mountain against adversities.
One manifestation of divine assistance is seeking refuge in God against oppression and false accusations. The Holy Quran beautifully portrays this concept in the story of Prophet Joseph (peace be upon him).
And Allah is the best helper against that which you describe.
Surah Yusuf
This verse from Surah Yusuf demonstrates the reliance of Prophet Joseph (peace be upon him) upon God in the face of false accusations. The term the best helper emphasises seeking refuge in God as a protector and defender. This principle invites Gods friends to entrust the defence of truth to the Lord, a sign of confidence in divine justice. Assistance in this sense prevents fruitless conflicts with oppressors and encourages continuing on the path of good and righteousness.
Within Islamic society, this notion can reduce unnecessary disputes and strengthen the spirit of cooperation. The believing person is like a tree rooted in the soil of faith that does not bow before the winds of accusation and oppression but seeks refuge in the Lord and advances on the path of righteous action.
Divine assistance and patience, like two steadfast pillars, establish the foundation of righteous action in the believers life. The Holy Quran, by emphasising these two elements, guides mankind towards reliance on God and perseverance against challenges. Assistance not only strengthens the inner power of man but also directs him towards a secure refuge against oppression and adversities. These principles, within the Islamic community, foster a culture of cooperation, benevolence, and steadfastness on the path of truth.
The Holy Quran defines prohibitions in specific and limited terms and forbids their excessive expansion. These limitations, like clear lines, delineate the boundaries of Sharia.
He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah.
Surah Al-Baqarah
This verse from Surah Al-Baqarah, with the word only, emphasises the exclusivity of prohibitions. Quranic prohibitions are confined to examples such as carrion, blood, pork, and that which has been slaughtered in the name of other than God. These restrictions mainly pertain to consumption, while other uses, such as recycling or non-food applications, are permissible within the Sharia framework. This principle prevents the excessive broadening of prohibitions and underscores freedom of action within religious law.
In Islamic jurisprudence, prohibitions must be established with strong and conclusive evidence. Many restrictions presented as prohibitions in some fatwassuch as the use of gold in treatment or certain transactionslack robust religious proof and fall into categories of disliked or permissible acts. This verse forms a jurisprudential basis for rejecting non-religious affirmative rulings and invites religious knowledge to reexamine such fatwas.
The Holy Quran introduces sanctities as permissible and wholesome matters provided for the benefit of the believers in this world and the Hereafter.
Say, Who has forbidden the adornment of Allah which He has produced for His servants and the good things of provision? Say, They are for those who believe during the worldly life, pure for them on the Day of Resurrection.
Surah Al-Arf
This verse from Surah Al-Arf sharply criticises the imposition of unlawful restrictions on adornments and wholesome provisions. The phrase Who has forbidden expresses Gods protest against those who mistakenly declare permissible matters forbidden. Adornments and wholesome things, like a fruitful garden, have been provided for the benefit of believers within the framework of Sharia, and imposing unnecessary restrictions contradicts the spirit of freedom in Islam.
Jurisprudential misunderstandings, such as prohibiting the use of gold in treatment or enforcing unnecessary coverings, have resulted in unlawful limitations. These restrictions, like chains on the feet of freedom, prevent man from enjoying Gods blessings. Religious knowledge is duty-bound to distinguish precisely between prohibitions and sanctities and prevent such misinterpretations.
The Holy Quran even reproaches the Prophet Muhammad (peace be upon him) for imposing unlawful restrictions and extends this principle to the Islamic community.
O Prophet, why do you forbid what Allah has made lawful for you, seeking to please your wives? And Allah is Forgiving and Merciful.
Surah At-Tahrim
This verse from Surah At-Tahrim addresses the Prophet (peace be upon him) in a reprimanding tone for imposing unlawful restrictions. The phrase why do you forbid expresses divine objection to the transformation of sanctities into prohibitions. This principle serves as a warning to the Islamic society to avoid imposing unlawful restrictions. Such impositions are akin to clipping the wings of a free bird, depriving man of enjoying Gods blessings.
Within Islamic society, imposing unlawful prohibitions, such as unnecessary prohibitions in dress or usage of facilities, results in confusion and alienation from religion. Religious knowledge must revisit fatwas and avoid affirmative rulings without strong evidence, promoting a culture of freedom and righteous action.
Religious knowledge, like a wise gardener, is obliged to culturally engineer and rectify jurisprudential misunderstandings and propagate a culture of righteous action within society.
Say, My Lord has only forbidden immoralitieswhether apparent or concealedand sin and oppression without right.
Surah Al-Arf
This verse from Surah Al-Arf, by emphasising the limitation of prohibitions to immorality, sin, and unjust aggression, criticises excessive restriction. The term only again stresses the bounded nature of prohibitions. This principle clarifies the responsibility of religious scholarship in precisely defining rulings and preventing the imposition of unlawful limitations.
Religious knowledge must adopt an engineered approach to cleanse religious culture of jurisprudential misunderstandings, such as imposing unlawful rulings or excessive precaution. This approach, like a refreshing breeze, rescues society from confusion and aids in promoting a culture of freedom and righteous action. For instance, unlawful restrictions on adornments, such as unnecessary coverings or forbidding gold in treatment, contradict the spirit of freedom in Islam. Religious knowledge must respond to societal needs by producing dynamic jurisprudential knowledge.
The Holy Quran, by distinguishing prohibitions from sanctities, emphasises freedom of action within the framework of Sharia and criticises the imposition of unlawful restrictions. Prohibitions are confined to specific instances, and religious scholarship must prevent their excessive expansion through precise elucidation of rulings. Sanctities, like a fruitful garden, are provided for the benefit of believers, and imposing unlawful limitations on them contradicts the spirit of freedom in Islam. Religious knowledge, through cultural engineering, can rectify jurisprudential misunderstandings and institutionalise a culture of righteous action within society.
The Holy Quran, like a profound ocean, guides mankind towards felicity and perfection. Divine assistance and patience are two fundamental pillars for performing righteous deeds that render man steadfast against lifes challenges. The distinction between prohibitions and sanctities is a foundational Quranic principle emphasising freedom of action within the framework of Sharia. Religious knowledge, like a wise gardener, is obliged to precisely define rulings and rectify jurisprudential misconceptions to promote a culture of freedom and righteous action. These principles guide the Islamic community towards cooperation, benevolence, and steadfastness on the path of truth.
Supervised by Sadegh Khademi
