of (Session 1837)
The Holy Quran is not merely a guide to faith and practice but a treasury of wisdom, beauty, and knowledge, within every word and verse of which layers of profound meanings and divine secrets are concealed. This treatise, through contemplation on verses from the Surahs Al-Imran, Ash-Shura, Al-Baqarah, and At-Tawbah, examines the exalted concepts of forgiveness (Afw), pardon (Ghufrn), sufcence (Safh), consultation (Shr), and repentance (Tawbah). These concepts, like stars in the sky of Quranic knowledge, guide humanity towards moral, social, and divine perfection. The aim of this work is to delve into the depths of these verses and link them to ethical, social, and aesthetic dimensions, thereby inviting the reader to a deeper reflection on the Divine Word. This treatise, while preserving all details of the lectures, presents these meanings in a coherent and lucid style.
So by mercy from Allah, [O Prophet], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have taken a decision, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]. (Al-Imran: 159)
This verse reflects the stages of moral evolution. Forgiveness, meaning overlooking the faults of others, purifies the heart from grudges like pure water. Seeking forgiveness is like a celestial prayer that connects the sinner to the Divine Presence, cleansing them of sin's defilement. These two stages prepare the ground for Shr (consultation), a practice that only finds meaning in a pure and just society. Consultation is like a flower blossoming in the fertile soil of sincere hearts. This process indicates a profound link between individual ethics and social governance.
Consultation in the Holy Quran is not merely a political tool but an ethical act that requires individuals with pure hearts and minds. Those consulted must have attained moral purity through forgiveness and seeking forgiveness. This principle acts as a beacon, illuminating the path for selecting virtuous individuals for collective decision-making. In this context, elections as a form of consultation are only legitimate when voters and candidates are ethically qualified. This qualification is the key that unlocks the doors of trust and justice within society.
The recompense for an evil is an evil like thereof; but whoever pardons and makes reconciliation, his reward is with Allah: verily He loves not the wrongdoers. (Ash-Shura: 40)
The Quran introduces these three stages as steps towards moral elevation. Forgiveness is the highest form of pardon, where the individual, despite having the right to punish, chooses to overlook. Sufcence means refraining from pursuing the fault, like a gentle breeze, and pardon is the Divine canopy that covers sin with mercy. These stages are like the colours of a painting, each displaying a particular aspect of Gods mercy.
If you pardon, overlook and forgive, then indeed, Allah is Forgiving and Merciful. (Ash-Shura: 40)
The choice of Ghafr (Forgiving) instead of Af (Forgiver) at the end of this verse is akin to selecting a harmonious note in a symphony, demonstrating Divine precision in audience targeting. God, through this choice, presents His mercy at a comprehensible level for humans, as if intending to elevate the servant towards Himself rather than belittling them.
The recompense for an evil is an evil like thereof; but whoever pardons and makes reconciliation, his reward is with Allah. (Ash-Shura: 40)
Forgiveness alone, like a flower without roots, is unstable. The Quran links forgiveness with reform to show that mercy is perfected when it leads to the improvement of the offender and society. Reform is like water reaching the roots of forgiveness and turning it into a robust tree. An example of this principle is found in the Prophet Muhammads (peace be upon him) conduct, where he forgave a servant for his fault and then freed him to pursue a better life. This act not only cleansed the sinner from sin but also shielded society from corruption and insecurity.
Do they not know that Allah accepts repentance from His servants and receives charities and that Allah is the Accepting of repentance, the Merciful? (At-Tawbah: 104)
Charity, like a clear stream, purifies sinners from the pollution of sin and guides society towards justice and empathy. It not only aids the poor but also reintegrates sinners into society and prevents their alienation. Prayers for sinners are like a breeze caressing their souls and leading them towards reform.
Then He turned to you; indeed, He is the Accepting of Repentance, the Merciful. (At-Tawbah: 104)
Repentance is like a golden key that opens the doors of Divine mercy to the servant, rescuing them from despair and hopelessness. It signifies God's return to the servant, as if special Divine mercy, following sin, returns once again to the human being. This return is not a change in the Divine essence but a restoration of mercy to a servant who has turned away from sin. Repentance, as a lion of assurance, protects humans from the danger of despair and guides them towards perfection.
The Quran presents repentance in various grammatical forms, including past and present tenses, imperative, and verbal nouns. This diversity, like the various colours of a garden, indicates the breadth of Divine mercy. Verses such as Whoever repents after his wrongdoing and reforms, indeed, Allah will turn to him in forgiveness show that repentance is possible at any time and for every individual. This breadth frees humans from the deadlock of despair and guides them towards the light of hope.
On thrones facing each other. (Al-Jinnat An-Nam)
The word Mutaqbiln in describing Paradise does not imply opposition but rather proximity and closeness. Believers in Paradise, like intimate friends with pure hearts full of affection, sit facing each other. This purity is the result of hearts cleansed through forgiveness and repentance.
The Holy Quran, like an unparalleled masterpiece, manifests beauty and harmony through the choice of words and verse sequence. This aesthetic quality is evident not only in meaning but also in phonetics and structure. The choice of the word Ghafr instead of Af is like a harmonious melody, evidencing Divine meticulousness in conveying concepts in a language compatible with human capacity.
This aesthetic requires knowledge in disciplines such as literature, psychology, and even music to be fully grasped. Religious sciences, if neglectful of this aesthetic, cannot penetrate the depths of Quranic meanings. Such neglect acts like a veil, preventing full utilisation of the Qurans treasures.
The Quran has at times been employed superficially and instrumentally, as if merely for memorisation and recitation, not for understanding and practice. Such utilisation is akin to exploiting a precious gem without recognising its value, rendering the Quran alien and neglected. Religious knowledge must advance towards genuine and comprehensive utilisation of the Quran, where each verse illuminates the path to perfection like a beacon.
They ask you what they should spend. Say: Whatever you spend of good is for parents and relatives and orphans and the needy and the wayfarer. And whatever you do of good - indeed, Allah is Knowing of it. (Al-Baqarah: 215)
Charity, like a pure stream, not only quenches
