of Nokounam , Session 1707
The Holy Quran, a fountainhead of guidance and a luminous beacon, illuminates the path to human felicity. This divine scripture, through its enlightening verses, not only elucidates ethical and spiritual principles but also provides practical solutions for societal organisation and the containment of social harms. In this treatise, through contemplation of selected Quranic verses and their profound analysis, fundamental concepts such as violence, the role of the elite in society, avoidance of undue severity towards the people, and the necessity of sincere faith in social reform are examined. This work, employing divine verses and their interpretation, aims to offer a comprehensive model for establishing a harmonious and just societyone in which faith and righteous deeds constitute the core of transformation and progress.
Violence is a scourge rooted in the misuse of power and influence. The Holy Quran, in numerous verses, condemns oppression and injustice, censuring those responsible. One of the key verses in this regard references the unjust expulsion of people from their homes:
الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ
(Srah al-ajj: 40)
Those who were expelled from their homes unjustly, except that they said, "Our Lord is Allah."
This verse emphatically condemns the eviction of people from their lands solely because of their faith in God. The perpetrators of this injustice, referred to in the original text as the corrupt elites, operate akin to a mafia; wielding power and influence to deprive people of their rights. This faction does not necessarily engage directly but, through commands such as Exit or Kill, institutionalises violence within society. Like a dark shadow cast over societal tranquillity, they exploit their positions, depriving the people of security and peace.
In this context, religious knowledge must act by cultivating righteous elites to prevent the infiltration of such corrupt elements. Just as a skilled gardener prunes away the harmful branches from a tree, religious scholarship must, through the teaching of ethics and justice, curb the propagation of violence by corrupt elites. This responsibility lies primarily with religious institutions which, by nurturing virtuous scholars, guide society towards peace and security.
Violence stems from the misconduct of corrupt elites who, through their influence and power, steer society towards insecurity. The Holy Quran, condemning this oppression, underscores the necessity of educating righteous elites. Religious knowledge, like a glowing torch, must illuminate the path to social reform and prevent the spread of violence by cultivating individuals committed to justice.
Arrogance constitutes another social affliction, stemming from self-exaltation and abuse of power. The Holy Quran portrays this attribute in the conduct of Pharaoh and his armies:
وَاسْتَكْبَرَ هُوَ وَجُنُودُهُ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ
(Srah an-Naml: 48)
And he and his armies were arrogant on the earth without right.
This verse presents Pharaoh and his followers as paradigms of corrupt elites whose arrogance and unjust conduct foment social insecurity. Unlike ordinary people, who lack the capacity and influence to cause widespread disorder, corrupt elites with their resources and power disrupt societal tranquillity. This group resembles a devastating storm that shatters the foundations of peace and justice.
The original text rightly emphasises that ordinary people, owing to their limited power and influence, cannot be the primary agents of insecurity. For instance, parental quarrels witnessed by children may provoke violent behaviour in the latter, yet the root cause lies in the improper conduct of the parents (the family elites), not the children themselves. Religious knowledge must, therefore, through teaching ethics and justice, counteract the arrogance of elites and guide society towards peace.
The arrogance of corrupt elites acts as a toxic substance, leading society towards insecurity and chaos. The Holy Quran, illustrating this trait in Pharaoh and his forces, stresses the necessity of its restraint. Religious knowledge, by fostering righteous elites and reinforcing ethical behaviour, can eradicate this affliction and bring about peace.
One of the fundamental principles of the Holy Quran is the avoidance of undue harshness towards ordinary people, placing emphasis on guiding oneself first. This principle is explicitly stated in the following verse:
لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ
(Srah al-M'idah: 105)
Whoever goes astray will not harm you if you are rightly guided.
This verse eloquently affirms that if the believers attain divine guidance, the misguidance of others cannot harm the community. Severity towards the general populace, akin to suffocating the branches of a tree, leads to division and mistrust instead of guidance. The original text critiques the lack of ijtihd (independent reasoning) in the Quran and the excessive reliance on traditions (adth), which have led to misunderstandings such as excessive strictness towards people.
Religious knowledge must, through ijtihd Quran, prevent undue severity towards the people. Like a gardener who carefully prunes the branches of a tree, religious scholarship should, by promoting sincere faith, guide society towards reform rather than alienate people from religion through harshness.
The Holy Quran, by emphasising the avoidance of severity towards people, seeks social reform through genuine faith and self-guidance. Religious knowledge, by returning to ijtihd grounded in the Quran, must avoid needless harshness and, through the promotion of faith and forgiveness, lead society towards cohesion and well-being.
The Islamic system, like a richly diverse garden, must accept social differences and, through sincere faith, compensate for societal deficiencies. The Holy Quran states:
فَإِذَا آمَنْتُمْ فَاذْكُرُوا اللَّهَ كَمَا عَلَّمَكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ
(Srah al-Baqarah: 239)
Then when you have believed, remember Allah as He has taught you that which you did not know.
This verse considers faith a prerequisite for the remembrance of God and attentiveness to the divine. The Islamic system should, by embracing social diversity, avoid harshness towards ordinary people. The original text likens social diversity to boxwoods that should not be uniformly and smoothly trimmed but preserved in their variety.
Religious knowledge, by promoting genuine faith and ijtihd Quran, should design a system compatible with social diversity. This system, like steadfast rails, must guide society towards justice and cohesion rather than erase its natural diversity through uniformity and severity.
By embracing social diversity and promoting sincere faith, the Islamic system can establish a harmonious and just society. Religious knowledge, through ijtihd in the Quran and educating committed individuals, must strengthen this system and avoid unnatural uniformity.
Genuine faith, like a clear spring, compensates for societal deficiencies and prevents its ruin. The Holy Quran states:
أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسَلَ عَلَيْكُمْ حَاصِبًا
(Srah al-Mulk: 17)
Do you feel secure that He who is in heaven will not send upon you a storm of stones?
This verse presents faith as continual awareness of God and avoidance of negligence. A true believer, through repentance and purity, acts as a firm shield, safeguarding society from corruption and decay. The original text cites the self-sacrifice and forbearance of believers, particularly during times of war, as exemplars of genuine faith compensating for societal deficiencies.
Religious knowledge must promote sincere faith and prevent superficiality and showmanship. Like a gardener who meticulously waters the trees, religious scholarship should, through teaching faith and justice, guide society towards cohesion and righteous action.
Genuine faith, like a shining light, delivers society from the darkness of corruption and ruin. Religious knowledge, by fostering this faith and eschewing superficiality, can guide society towards righteousness and justice.
The mosque, akin to a spiritual club, must be a place for strengthening faith and social cohesion. The Holy Quran warns:
وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ
(Srah at-Tawbah: 107)
And those who constructed a mosque to cause harm and disbelief and division among the believers.
This verse forbids the misuse of the mosque to sow division and disbelief. The mosque is like a sea in which believers, like fish, grow and mature. The original text likens the mosque to a club of faith which must strengthen believers rather than become a place of ostentation or haste. A genuine believer attains focus and reinforcement of faith within the mosque, whereas a hypocrite is like a bird trapped in a cage, fleeing from it.
Religious knowledge must promote a culture of genuine faith in mosques, preventing performative behaviours such as rapid prayer recitation or ostentation. Mosques should be luminous centres of spirituality and knowledge, guiding believers towards perfection.
The mosque, as a spiritual club, must serve as a hub for strengthening faith and social cohesion. Religious knowledge, by fostering sincere faith and avoiding ostentation, can transform mosques into centres of spirituality and knowledge that lead society towards righteousness and perfection.
The Holy Quran, with its illuminating verses, seeks social reform through sincere faith, avoidance of undue severity towards the people, and restraint of corrupt elites. Violence and insecurity arise from arrogance and misconduct of these elites who, through power and influence, disrupt societal peace. Genuine faith, like a clear spring, compensates for societal deficiencies and, by accepting social diversity, paves the way for cohesion and justice. Mosques, as clubs of faith, must be centres of spiritual and intellectual reinforcement. Religious knowledge, through ijtihd in the Quran and nurturing righteous elites, can establish a harmonious, just, and spiritual society in which faith and righteous deeds are the driving forces of transformation and progress.
Supervised by Sadegh Khademi
