Surah Al-Baqarah, as one of the most eminent Medinan chapters of the Holy Quran, holds a distinguished status in Quranic studies. The second verse of this surah, emphasising the impregnable nature of the Holy Quran against any doubt and confining its guidance to the pious (Al-Muttaqn), is among the most pivotal verses in elucidating the essence and ultimate purpose of this divine scripture.
This exegesis, adopting a scientific and systematic approach, undertakes an in-depth analysis of this verse and its associated concepts. The objective of this work is to provide a comprehensive and academic perspective to well-educated audiences and researchers in Quranic sciences, who seek a profound understanding of the meanings and aims of the Holy Quran. This composition, by consolidating the content of the lectures and detailed analyses, endeavours to clearly and coherently explicate the concepts of guidance and protection, utilising sublime allegories and spiritual allusions that, like light in darkness, illuminate the path for seekers of truth.
ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ
This is the Book about which there is no doubt, a guidance for the righteous.
The second verse of Surah Al-Baqarah, with concise diction and unparalleled eloquence, first negates any doubt or scepticism regarding the Holy Quran, and subsequently designates its guidance exclusively to the pious. This verse, akin to a steadfast pillar, manifests the authenticity and grandeur of the Holy Quran and presents its guidance as a radiant beacon for the righteous.
The phrase ذَلِكَ ٱلْكِتَابُ (This Book), employing a distant demonstrative pronoun, alludes to the exalted and transcendental status of the Holy Quran beyond ordinary comprehension. The clause لَا رَيْبَ فِيهِ (about which there is no doubt) negates any form of uncertainty, emphasising the definiteness and certitude of this divine book. Finally, هُدًى لِّلْمُتَّقِينَ (a guidance for the righteous) delineates the ultimate aim of the Holy Quran in guiding the pious. This rhetorical structure, like a harmonious melody, amalgamates the grandeur, steadfastness, and guiding nature of the Holy Quran.
Guidance for the pious, as the ultimate aim and perfection of the Holy Quran, signifies that this divine book, at the highest level, serves as a guide for those who, through self-preservation and adherence to piety, have prepared themselves to receive the light of guidance. The pious, like pure and clear vessels, possess the capacity to fully embrace the comprehensive guidance of the Quran.
The exclusive designation of guidance to the pious does not imply denial of guidance for others, but rather indicates the pinnacle and perfection of this guidance. According to the logical principle affirming something does not negate what is excluded, the Holy Quran is a guide for all humanity, yet the pious occupy the zenith of this guidance due to their inner readiness. This comprehensiveness, like a boundless sea, encompasses all seekers of truth, but the pious reach the gem of guidance in the depths of this ocean.
In the Holy Quran, guidance (Hud) signifies directing towards good, righteousness, and soundness. This concept, like a lamp, illuminates the path to salvation for humanity. Guidance is an existential reality, contrasted with misguidance (all), which itself is also existential rather than a mere absence of guidance. These two concepts are defined as contraries (antonyms), not contradictories, since both possess a positive and existential essence.
Guidance in the Holy Quran is categorised into various types: material guidance addressing human physical needs; spiritual guidance leading to inner and soul growth; legislative guidance encompassing divine rulings and laws; natural guidance referring to the system of creation; guidance in reaching the ultimate goal; and guidance in showing the correct path. This diversity renders the Holy Quran a comprehensive source of guidance in all aspects of life, akin to a robust tree whose branches cover every human need.
Protection (Wiqyah), derived from the root وَقَى, means preservation, safeguarding, and shielding the self from deviations. This concept is exemplified in the verse:
وَمَن يَقِ شَحَّ نَفْسِهِۦ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
And those who guard against the stinginess of their own souls, they are the successful.
Here, protection signifies self-control and the will to preserve oneself from deviation. Protection functions like a shield that safeguards a person against temptations and slips.
Protection encompasses safeguarding the self, preserving the right, upholding the truth, and protecting others. These instances include maintaining divine sanctities, avoiding rebellion, and upholding justice. Protection stands in opposition to depravity (Fujr), which implies indulgence and disorder, inviting the human being to discipline and order.
Guidance and misguidance both possess existential realities and are defined as contraries. Guidance denotes direction towards goodness and salvation, while misguidance signifies error and deviation. This antithesis highlights the active role of human beings in choosing their path, since misguidance results from human free will, not from any imposition by God.
Guidance is one of Gods primary intrinsic attributes, whereas misguidance is a secondary attribute derived from the deeds of creation. God does not initially consign anyone to misguidance but rather presents guidance as His principal attribute to all humans. This principle, like a light emanating from the source of divine mercy, calls humanity towards salvation.
The Holy Quran, as a clear and manifest book, is the best reference for understanding the true meaning of words. Each word in the Quran is used with its original and precise meaning, unlike traditional lexicons which may offer multiple and sometimes inaccurate meanings. This characteristic renders the Holy Quran an unparalleled treasury for lexicography, like a pure spring containing the truth of meanings.
Each lexical root has only one true meaning; the multiplicity of meanings in lexicons arises from different usages (literal, necessary, concomitant, or metaphorical) rather than from differences in the true meaning of the root. This principle emphasises the necessity of rigorous analysis of Quranic words and prevents confusing usages with the authentic root meanings.
The viewpoint of Usul scholars, who regard usage as the indicator of truth, is erroneous, as usage may be non-authentic. This critique underscores the importance of relying on the Holy Quran as the primary source of meanings and prevents erroneous analyses based on traditional lexicons.
The term Hud (guidance) appears 315 times in the Holy Quran, while Wiqyah (protection) occurs 218 times. This statistical disparity indicates the precedence of guidance over protection and reflects the Quranic worldview wherein directing towards good (guidance) is primary over safeguarding (protection).
The greater frequency of guidance compared to protection expresses the psychological reality that human knowledge and awareness (guidance) surpass the capacity for action and preservation (protection). This difference, like the distance between the sky of knowledge and the earth of practice, illustrates human practical limitations in the face of expansive awareness.
adr al-Muaallihn, in his exegesis, attributed multiple meanings to lexemes which is incompatible with the principle of semantic unity of the root. This approach, from the perspective of modern literature, is incorrect and necessitates reconsideration unity of the root meaning.
Instruction in morphology and syntax, without emphasis on root-meaning analysis, does not lead to an accurate understanding of the Holy Quran. Root-meaning analysis, as the foundation for understanding lexemes, must precede morphology and syntax. This critique serves as a warning directing religious sciences towards more effective educational methods.
The use of the root -r-b (to strike) in elementary education is inappropriate due to its negative and violent connotations. Selecting roots such as -l-m (knowledge) or luf (kindness) could have fostered a more positive educational atmosphere, akin to a breeze that brings calm instead of a storm.
Verses such as
قُلْ إِنَّنِى هَدَانِى رَبِّىٓ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
Say: Indeed, my Lord has guided me to a straight path.
and
ٱلْحَمْدُ لِلَّهِ ٱلَّذِى هَدَىٰنَا لِهَٰذَا
Praise be to Allah who has guided us to this.
emphasise the unified meaning of guidance as indication towards good. The contextual variations (the straight path, heavenly blessing) are merely diverse instances of this single meaning.
Verses such as
وَقَىٰنَا عَذَابَ ٱلسَّمُومِ
And He protected us from the punishment of the scorching wind.
and
وَمَن يَقِ شَحَّ نَفْسِهِۦ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
And whoever guards against the stinginess of his soul, then they are the successful.
define protection as safeguarding and preservation. These verses demonstrate a unified meaning of safeguarding across various instances (protection from punishment, control of the self).
The words اتقوا occur 19 times, تتقون 19 times, and فاتقوا 69 times in the Holy Quran. All these forms signify preservation and maintenance of divine sanctity, differing only in grammatical structure rather than root meaning.
The meaning of اتقوا الله is to preserve sanctity and safeguard the limits set by Allah, not to fear God. Fear, as a psychological deficiency, contradicts the essence of Quranic taqw which is based on conscious safeguarding. This cultural misunderstanding acts like a veil over the mirror of truth, impeding a correct understanding of taqw. Taqw is an invitation to maintain divine sanctity, not to flee from God, akin to an invitation towards light that frees one from the darkness of fear.
Root-meaning analysis is the foremost prerequisite for precise comprehension of the Holy Quran. Without understanding the true meanings of lexical roots, interpretation of the Quran is impossible. Each lexical root possesses only one meaning, and various usages should not be conflated with the primary meaning. This principle acts as a key unlocking the doors to Quranic understanding.
Traditional lexicographical works, due to reliance on usages and attribution of multiple meanings to a single root, are often inaccurate. The Holy Quran, by presenting authentic meanings and rational weights, is immune to such errors and must be used as the primary reference for lexicography.
The originators of words are rational beings and wise humans who established words based on need and logic. Lexicographical books are merely collections of usages and should be critically evaluated by experts. This distinction, akin to separating a spring from a stream, indicates the difference between the truth of a word and its applications.
Root-meaning analysis should be taught from childhood and incorporated into the educational system as a foundation for understanding language and the Holy Quran. This approach, like planting a seed in fertile soil, facilitates nurturing a generation with deeper comprehension of the Quran.
The second verse of Srah al-Baqarah, emphasising the unquestionable authenticity of the Holy Quran and restricting its guidance to the pious, is one of the key verses elucidating the nature and purpose of this heavenly book. This verse, with unparalleled eloquence, introduces the Quran as an impervious and guiding source, wherein the pious, due to their safeguarding and taqw, enjoy the utmost benefit. The concepts of guidance and protection, as the two fundamental pillars of this verse, explicate the meanings of good indication and self-preservation. Statistical and psychological analyses demonstrate that guidance, due to the precedence of awareness over action, is more pervasive in the Quran than protection. The critiques presented regarding traditional education, lexicographical books, and previous exegeses underline the necessity of revising interpretative and educational methods with an emphasis on root-meaning analysis. The Holy Quran, as the supreme lexicographical book, provides authentic meanings and is immune to erroneous usages. Root-meaning analysis, as the essential condition for comprehending the Holy Quran, must be addressed in educational systems from childhood through advanced religious studies. This exegesis, by offering a scientific and elevated perspective, presents Srah al-Baqarah not only as a religious text but also as a comprehensive source for guidance, safeguarding, and profound human understanding which, through contemplation and continuous study, illuminates the intellectual and spiritual challenges of the present age.
Supervised by Sdeq Khdemi
