The Noble Quran, like a clear and inexhaustible spring, has provided divine knowledge to humanity and serves as its guide on the path to perfection and felicity. This celestial book is not merely a collection of rules and practical directives but a treasury of profound wisdoms and educational principles that respond to fundamental questions and spiritual needs for every era and generation. In this treatise, through contemplation on selected verses of the Noble Quran, key subjects such as the governance of the oppressed, the influence of fear on human destiny, and the status of the Jewish nation from a divine perspective are examined. These discussions are presented in an exalted language and scientific structure for academic audiences and researchers of religious sciences, so that while preserving the authenticity of Quranic concepts, the contents richness and textual appeal are enhanced by the use of literary allegories and allusions.
This section elucidates the concept of the governance of the oppressed in the Noble Quran and, by examining the fate of the Children of Israel, analyses the position and challenges of this group within the divine system.
وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الاَْرْضِ، وَنَجْعَلَهُمْ أَئِمَّةً، وَنَجْعَلَهُمُ الْوَارِثِينَ
"And We wish to confer favour upon those who were oppressed in the land, and make them leaders, and make them inheritors."
(Surah Al-Qasas, Verse 5)
This verse alludes to the fate of the Children of Israel who, after years of oppression under Pharaohs dominion, through the leadership of Prophet Moses (peace be upon him), attained power and governance. This transformation symbolizes the divine promise that the oppressed, upon adherence to divine principles, will be elevated to leadership and inheritors of the earth. Nevertheless, the verse explicitly indicates that this promise pertains to a group of the oppressed rather than an individual, thereby rendering interpretations linking it to the advent of the Mahdi (may God hasten his reappearance), who himself is not oppressed, inaccurate.
Oppressed peoples, after enduring prolonged hardship, may, due to lack of governance experience and principles, be exposed to the dangers of egocentrism and frustration release. This condition resembles a field that absorbs water but fails to nourish the society. For example, resource allocation without consideration of actual needssuch as distributing specialised Shia jurisprudence books to a region culturally and religiously unrelatedconstitutes mismanagement stemming from feelings of oppression. Such individuals, instead of equitable distribution, engage in hoarding and accumulation, transforming society into a quagmire of corruption and inefficiency.
Historically, some religious scholars were spiritual exemplars for society by practising austerity and refraining from luxury. They even avoided drinking stagnant water at night, believing it might have been affected by impure elements. This lifestyle brought abundant blessings and positive outcomes. However, with changing circumstances and increased access to amenities, this spirit sometimes yielded to egocentrism and accumulation, the results of which are nothing but emptiness and frailty.
The governance of the oppressed is a divine promise that, conditional upon education and readiness to undertake responsibility, culminates in societal elevation. The Noble Quran, by referencing the fate of the Children of Israel, demonstrates that the oppressed, without education and wisdom, may incline towards egocentrism and corruption instead of serving society. Researchers in religious sciences must seriously heed this warning and engage in the reconstruction of educational and governmental systems founded on Quranic principles.
Continuing the examination of the social and educational concepts in the Noble Quran, this section analyses the impact of fear on human destiny and its relation to oppression and tribulation.
وَنُمَكِّنَ لَهُمْ فِي الاَْرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا كَانُوا يَحْذَرُونَ
"And We established them in the land, and We showed Pharaoh, Haman and their forces what they feared from them."
(Surah Al-Qasas, Verse 6)
This verse articulates a significant psychological principle: what a person fears will eventually befall them. Pharaoh and Haman, fearing the empowerment of the Children of Israel, resorted to killing their male offspring and exploiting their women; yet the very fate they dreaded was imposed upon them by Prophet Moses (peace be upon him). This verse depicts oppression as a seed whose fruit is the tribulation feared by the oppressor.
This principle is not only applicable to oppressors but also holds true in daily life. One who fears poverty might resort to hoarding and usury and ultimately become ensnared by the very poverty they dread. Similarly, one who fears spousal betrayal may, through inappropriate behaviour, create the conditions for that fear to manifest. The Noble Quran, by calling for reliance on and good expectations of God, liberates the individual from the snare of worldly fears and guides towards positivity and tranquillity.
Fear, as a silent killer, can steer human destiny towards destruction. The Noble Quran, by elucidating this psychological principle, invites humanity to trust and maintain good faith in God so as to be safeguarded from the consequences of oppression and fear. This lesson offers an opportunity for researchers in human and religious sciences to explore the psychological impacts of oppression and fear in societies.
In connection with the preceding sections which dealt with the fate of the oppressed and the influence of fear, this section examines the status of the Jewish nation in the Noble Quran and the divine promise made to them.
قَالَ: سَنَشُدُّ عَضُدَکَ بِأَخِيکَ، وَنَجْعَلُ لَكُمَا سُلْطَانآ، فَلاَ يَصِلُونَ إِلَيْكُمَا بِآَيَاتِنَا، أَنْتُمَا وَمَنِ اتَّبَعَكُمَا الْغَالِبُونَ
"He said: We will strengthen your arm with your brother and grant you both authority, so that they shall not reach you by Our signs. You and those who follow you shall be the predominant."
(Surah Al-Qasas, Verse 35)
This verse refers to Prophet Mosess (peace be upon him) request for his brother Aarons companionship in confronting Pharaoh. God, by promising power and dominion to these two prophets and their followers, guarantees their superiority. This supremacy not only existed in the time of Moses (peace be upon him) but, as a general principle, has persisted historically for the Jewish nation. The Noble Quran, in this verse, alludes to the domination of the Jewish nation until the advent of the Mahdi (may God hasten his reappearance), as evidenced by the current influence and power this nation wields globally.
This dominion, manifested in possession of tools such as knowledge, technology, and wealth, reflects the fulfilment of the divine promise. However, this superiority is conditional upon adherence to divine principles; deviation may lead to fragility and emptiness, as similarly cautioned in relation to the oppressed.
The Noble Quran, by highlighting the superiority of the Jewish nation, emphasises the divine promise of granting power and dominion to the followers of divine signs. This supremacy, historically manifested, serves as a warning to Islamic societies to fortify themselves against global challenges and to adhere firmly to Quranic principles.
The Noble Quran, as an inexhaustible treasury, offers a comprehensive guide for humanitys guidance in all aspects of life. This treatise, through reflection on verses related to the governance of the oppressed, the impact of fear on destiny, and the supremacy of the Jewish nation, demonstrated how this divine book elucidates educational, social, and historical principles with profound and wise expression. From the promise of the oppresseds elevation to the warning against fear and oppression, and from the dominion of the Jewish nation to the invitation towards wisdom and power, the Noble Quran presents a balanced and comprehensive system for human felicity. Researchers of religious and human sciences, by contemplating these verses, can contribute to reconstructing social and educational systems based on wisdom and justice.
Under the supervision of Sadegh Khademi
