of Nokounam, (Session 1854)
The concept of good in the Holy Qur'an, like a radiant light, manifests in numerous verses and holds a noble position both as an intrinsic attribute of God and as a guide for human conduct. This concept not only appears in attributes such as Khair al-Fasilin, Khair al-Makirin, Khair al-Nasirin, and Khair al-Warithin, which display a facet of divine wisdom and mercy, but also serves as a precise map illuminating the path of a faithful life. In this treatise, by relying on Qur'anic verses from the chapters Al-Anm, l Imrn, Al-Anfl, and Al-Anbiy, a profound exploration of the meanings of good and its relationship with evil is undertaken. This examination is organised with an analytical perspective and an eloquent language, aiming to present the Qur'anic concepts clearly and cohesively to readers. The present writing, employing allegories and semantic linkages, strives to reveal the depth of this concept within the system of creation and human behaviour.
Say: Indeed, I am upon a clear proof from my Lord, but you have denied it. What I possess is not that which you hasten for. The judgement is only for Allah. He relates the truth, and He is the best of judges.
This verse, like a clear mirror, displays the prophets (PBUH) reliance on rational evidence against the denial of the disbelievers. The phrase al bayyinatin min rabb indicates the Prophets firm adherence to the divine proof, which originates from the tutelage of the Lord. This tutelage restrains the Prophet from self-centeredness and haste, guiding him towards composure and wisdom in proclaiming the invitation. The attribute Khair al-Filn, like a just judge who meticulously and fairly separates truth from falsehood, emphasises the divine systematic order in judgment. This system contrasts with the haste of the disbelievers, manifest in the phrase m tastajiln bih.
The Prophet (PBUH), like a shining beacon, relying on this wisdom, not only refrains from haste and violence but also presents a model for faithful conduct. This verse calls upon humans to reflect on their behaviour and abstain from rash judgments.
The need for a mentor, akin to the need for guidance on a complex journey, is a fundamental principle of human growth. Just as an athlete without a coach is led astray in competition or a defendant without a lawyer errs in court, a believer without a mentor succumbs to egocentrism and ill temper. In advanced societies, order and mentorship, like steadfast pillars, organise human behaviour; however, in some religious societies, the absence of such order leads to imbalance and violence. The Prophet (PBUH), in the verse of Al-Anm, is under divine tutelage, which restrains him from impulsiveness and egocentrism.
The lack of mentorship in religious societies, like ash over the fire of wisdom, fuels unbalanced and violent behaviours. This underscores the necessity of reconstructing educational systems based on divine wisdom. Khair al-Filn, like a guiding light, leads humans towards order and wisdom.
Order, like a gentle current in the river of life, flows beautifully in advanced societies through the guidance of coaches, lawyers, and physicians. In these societies, each individual seeks advice from specialists for daily matters, whereas in some Islamic societies, the lack of balance and order, like a strong wind, disrupts social tranquility. Khair al-Filn, like a wise judge separating truth from falsehood, presents a model for human order.
This divine order invites humans to establish structured educational systems. The absence of such order in Islamic societies has led to familial and social issues, demonstrating the need for a reassessment of educational frameworks. Just as dogs sit orderly beside their owners in the cafs of advanced societies, humans must organise their lives with discipline and mentorship.
This first section, focusing on the attribute Khair al-Filn, examined divine wisdom in distinguishing truth from falsehood. This attribute not only emphasises the Prophets (PBUH) reliance on rational evidence but also invites humans to emulate divine composure and order. The need for mentorship and order in human life are like two wings for flight towards perfection, essential to the faithfuls path.
And they plotted, and Allah too plotted; and Allah is the best of plotters.
This verse, like a veil of divine wisdom, depicts the scheming of the disbelievers against the Prophet (PBUH) and Gods benevolent response. Divine stratagem, unlike human scheming which arises from weakness and evil, originates from divine power and wisdom with the purpose of guidance and rectification. Khair al-Mkirn, like a skilled physician, treats and guides enemies instead of destruction.
And when those who disbelieved plotted against you to imprison you or kill you or exile you, they plotted, but Allah too plotted; and Allah is the best of plotters.
This verse, like a steadfast shield, shows that God neutralises the plans of the disbelievers with a benevolent strategy. Good here is not in retaliation but in the protection of the Prophet (PBUH) and the divine religion. This attribute invites humans to trust divine wisdom and avoid malevolent conduct.
The attribute Khair al-Mkirn, like a clear spring, displays divine wisdom and benevolence against human scheming. This attribute calls humans to emulate God's benevolent stratagem and avoid negative scheming.
But Allah is your protector, and He is the best of helpers.
This verse, like a secure refuge, calls believers to rely upon God and avoid following the disbelievers. Khair al-Nirn introduces divine assistance as complete and flawless, accompanied by wisdom and power.
A narration from religious scholars urges believers to aid both oppressor and oppressed: "Support both the oppressor and the oppressed." Supporting the oppressor means restraining him from wrongdoing, which is the greatest help to him. This view aligns with Khair al-Nirn, as God, with wisdom, guides the oppressor and aids the oppressed.
Khair al
