of Nokounam, (Session 121)
The Holy Quran, like a radiant gem in the firmament of knowledge, serves as a guide that leads humanity from the darkness of ignorance towards the light of guidance. The second verse of Surah Al-Baqarah, as one of the pivotal verses of this grand chapter, by emphasising the concepts of Wiqayah (protection), Khauf (fear), Huzn (grief), and Khashyah (sublime reverential fear), opens a window towards understanding the existential structure of man and his place in the realm of Nasut (the corporeal world). This treatise, relying upon scholarly lectures and philosophical and psychological analyses, interprets this verse and presents its concepts within a systematic and academic framework tailored for specialised audiences. Employing refined metaphors and a dignified style, this work endeavours to portray the profound Quranic meanings with a scientific and universal perspective, without detracting from the exalted dignity of the Divine Word.
Wiqayah, like a steadfast shield, is a divine mechanism that preserves humans, animals, and even inanimate beings against dangers. This concept operates not only in the physical dimension but also within psychological and metaphysical realms, safeguarding man from disease, deviation, and destruction.
From the perspective of social psychology, Wiqayah corresponds to resilience, which protects the individual against environmental and internal threats. In Islamic philosophy, this concept is intertwined with reason and knowledge, which, like a blazing torch, lead man away from the darkness of ignorance and rebellion. The dangers against which Wiqayah stands guard include physical illnesses, psychological disorders, and spiritual deviations inherently present in human nature and the corporeal world.
The threats that Wiqayah aims to repel are defined within three main domains: the physiology of the body (physical), the soul and psyche, and the ultimate and epistemic goals (Divine truth). This categorisation portrays man as a holistic being vulnerable to physical threats (such as illness), psychological threats (such as anxiety), and spiritual threats (such as estrangement from truth).
Within this framework, the body is introduced as the material vessel of man, the soul and psyche as the centre of emotions and consciousness, and Divine truth as the ultimate destination of his existence. This triad aligns with holistic approaches in psychology and philosophy and emphasises the necessity of comprehensive protection.
Divine guidance, like a luminous beacon, provides a pathway for the protection of man against dangers. The verse Indeed, We guided him to the way, whether he be grateful or ungrateful.
emphasises that guidance is an innate path accessible to all humans, whether believers or disbelievers.
This concept, in positive psychology, aligns with purposefulness and orientation towards a meaningful life. Guidance, as a cognitive and value-based structure, positions man on the correct path and shields him from the abysses of deviation.
Khauf (fear of the future), Huzn (grief over the past), and Khashyah (sublime and reverential fear) are natural responses to threats deeply rooted in the human existential structure. These emotions, recognised in psychology as fundamental emotions, correspond respectively to anticipatory anxiety, reactive depression, and a reverential awe towards the sacred.
Khauf connects man to an uncertain future, Huzn links him to a lost past, and Khashyah, a fear imbued with reverence, guides him towards Divine grandeur. These emotions signify the health of human creation, for without them, man would be incapable of recognising threats and preserving his existence.
Khauf, Huzn, and Khashyah exist in all humans regardless of religion, faith, or culture. These emotions are part of human nature and are present in the psychological structure even in the absence of religious belief. This perspective aligns with humanistic psychological approaches that regard emotions as universal and innate.
The Holy Quran also, by emphasising these attributes, introduces them as signs of the soundness of creation. The absence of these emotions leads to an inability to recognise threats and ultimately to human destruction.
Khauf, Huzn, and Khashyah must be nurtured and regulated so that man neither falls into recklessness nor cowardice. Failure to regulate these emotions results in psychological disorders such as generalized anxiety or depression. The Quran, through verses like Do not fear nor grieve.
and Do not be sad; indeed, Allah is with us.
, stresses the necessity of emotional education.
This emphasis coincides with educational psychology approaches that regard emotional regulation as essential for mental health. Proper training saves man from the abysses of fear and sorrow and guides him towards tranquillity and perfection.
The Quran, in verses such as No fear shall be upon them, nor shall they grieve.
and So whoever follows My guidance, no fear will be upon them, nor will they grieve.
, regards Khauf and Huzn as blameworthy for the believers. Faith, like a firm shield, liberates the believer from fear and grief and guides him towards peace and certainty.
These verses highlight faiths role as a psychological mechanism enhancing resilience. The believer, relying on faith, is freed from negative emotions and guided towards perfection.
Man, as a collective being, encompasses the full spectrum of existence from innocence to rebellion and from perfection to deficiency. This characteristic distinguishes him from other creatures and grounds the need for Wiqayah and guidance.
In existential philosophy, man is recognised as a being with contradictory potentials who can move towards either perfection or degeneration. This collectiveness corresponds with Heideggers theories of Being-in-the-world, where man attains existential awareness confronting material limitations.
Nasut, as the existential vessel of man, is the platform upon which all existential potentials manifest. Unlike angels and other beings who lack human Nasut, man possesses the capability to attain collective status in this realm.
This concept is confirmed by the Quranic emphasis on guidance in Nasut (Indeed, We guided him to the way.
). Nasut is like a stage upon which man is tested and determines his eternal fate.
The human lifespan within Nasut, spanning approximately 50 to 100 years, holds infinite value compared to the eternity of other realms. This lifespan acts like a decisive moment that resonates across all realms and determines mans eternal position. The verse If they were returned, they would return to what they were forbidden.
emphasises the stability of human nature within Nasut.
This concept aligns with existential theories concerning defining moments. A moment in Nasut equates to thousands of years in Barzakh and Resurrection because human deeds in this realm shape eternal destiny.
In the Holy Quran, the term Huzn appears 42 times, Khauf 124 times, Khashyah 66 times, Wiqayah 218 times, and Guidance 315 times. These statistics demonstrate the Qurans emphasis on protection and guidance (total 533 instances) as opposed to negative emotions (total 232 instances). This ratio indicates the Qurans positive approach in presenting protective and guiding solutions.
Unscientific fear induction, such as using fictitious concepts like monsters and bogeys for children, leads to chronic anxiety and psychological damage. The Quran, emphasising education based on reason and knowledge, rejects such methods. Proper education should be based on verses like Do not fear nor grieve.
that guide man towards tranquillity and assurance.
This critique calls for a reevaluation of educational and instructional methods within religious sciences so that Quranic concepts are presented scientifically and universally.
For universality, religious sciences must avoid oversimplification and distortion of Quranic concepts. Traditional methods that reduce scientific concepts to merely religious matters cannot meet global needs. This critique stresses the necessity of presenting Quranic concepts within a scientific and academic framework.
The exegesis of the second verse of Surah Al-Baqarah, focusing on the concepts of Wiqayah, Khauf, Huzn, and Khashyah, demonstrates the profound scientific and philosophical depth of the Holy Quran in explaining the human existential structure. Wiqayah, as a multi-layered mechanism, preserves man against physical, psychological, and spiritual threats. Khauf, Huzn, and Khashyah, as innate emotions, assist human protection when properly trained, but otherwise lead to psychological disorders or spiritual deviations. Nasut, as mans existential vessel, holds infinite value and determines his eternal destiny. The Qurans emphasis on guidance and protection against negative emotions portrays a positive and progressive approach. This analysis is valuable not only for religious audiences but also for researchers in psychology, philosophy, and social sciences, as it presents Quranic concepts within a scientific and global framework. Religious sciences, to respond to societal needs, must distance themselves from unscientific and traditional methods and move towards producing empowering and universal knowledge.
Supervised by Sadegh Khademi
