The Holy Quran, as the Divine Word and the cornerstone of Islamic civilisation, is a book that, through its general and specific addresses, calls all people towards guidance. The second verse of Surah Al-Baqarah,
ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ
"This is the Book about which there is no doubt, a guidance for the God-conscious (Al-Muttaqin),"
is one of the fundamental verses of the Holy Quran that places the concept of guidance at its core. This verse, by emphasising guidance for the God-conscious, raises questions concerning the scope of Quranic guidance and its relationship with other expressions such as guidance for mankind (هُدًى لِلنَّاسِ). This treatise, through the aggregation and reformulation of relevant lectures, undertakes a scientific and systematic analysis of this verse. The aim is to present a refined, methodical exegesis appropriate for learned audiences, which, while preserving religious authenticity, addresses scholarly and academic inquiries. Employing literary metaphors and precise references, this work strives to introduce the Holy Quran as a pure spring that is a source of enlightenment for all seekers of truth, whether believers or non-believers.
The second verse of Surah Al-Baqarah,
ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ
"This is the Book about which there is no doubt, a guidance for the God-conscious,"
assigns Quranic guidance specifically to the God-conscious. Conversely, another verse in Surah Aal-Imran,
هُدًى لِلنَّاسِ
"A guidance for mankind,"
extends guidance to all human beings. These two expressions, at first glance, may appear contradictory. The fundamental question is whether the emphasis on guidance for the God-conscious negates the universal guidance for all people or not.
This issue highlights for researchers the necessity to distinguish between levels of guidance. Quranic guidance is presented at two levels: a general guidance for all humanity and a special guidance for the God-conscious who benefit from it through inner preparedness.
To resolve this apparent contradiction, the logical principle of affirming a thing does not negate what else is applied. Emphasising guidance for the God-conscious does not imply denial of guidance for the non-God-conscious. For example, if it is stated, This book is beneficial for scholars, it does not deny that others may also benefit from it.
This principle provides a logical framework for analysing Quranic verses and directs researchers toward understanding the gradations of guidance.
The concept of guidance in the second verse of Surah Al-Baqarah and similar expressions in the Holy Quran, by emphasising gradations of guidance, is freed from apparent contradiction. These gradations, encompassing general guidance for all humanity and special guidance for the God-conscious, reflect the comprehensiveness of the Holy Quran.
The late Tabarsi in Majma al-Bayan (Vol. 1, p. 36) holds that the Holy Quran is guidance for all mankind, but the God-conscious benefit from it due to their adherence and observance of its commandments. To explain this difference, he cites the verse
إِنَّمَا أَنْتَ مُنْذِرُ مَنْ يَخْشَاهَا
"You are only a warner for those who fear Him,"
which indicates that the prophetic warning is universal, but only those who have fear (God-consciousness) are influenced by it.
This perspective highlights the role of human will and preparedness in benefiting from guidance and provides an analytical framework for academic audiences regarding the Qurans efficacy.
Tabarsis view is critiqued on the basis that if the Quran is guidance for all, but some do not benefit from it, this contradicts the concept of guidance for mankind. If the non-God-conscious do not benefit from guidance, how can it be said that the Quran is guidance for them?
This critique likens the Quran to the enlightening sun: the sun shines its light upon all, but one who closes their eyes remains deprived of the light. The verse
وَتَرَاهُمْ يَنْظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُونَ
"You see them looking at you, but they do not see,"
affirms this concept.
Allameh Tabatabai analyses guidance and misguidance for three groups (believers, disbelievers, hypocrites) on two levels: innate (fitri) and acquired (iktisabi). Believers possess both innate and Quranic guidance; disbelievers have innate and acquired misguidance; hypocrites possess innate and acquired hypocrisy. The verse
خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ
"God has set a seal upon their hearts,"
indicates the acquired misguidance of certain individuals.
This perspective highlights the importance of multi-layered analysis of guidance and misguidance for researchers.
The critique is that if disbelievers and hypocrites are inherently misguided, what meaning does acquired Quranic misguidance hold? This critique focuses on Quranic misguidance as a consequence of improper encounter with the Quran.
The verse
وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا
"And it increases the wrongdoers only in loss,"
demonstrates that Quranic misguidance is the result of malice or prejudice against the Divine verses.
According to Tafsir Tasnim, Quranic guidance is universal, but benefiting from it depends on individuals preparedness. Some, due to rejection, are deprived of guidance or even become adversaries of the Quran.
This view is supported by the verse
إِنْ تَدْعُوهُمْ إِلَى الْهُدَى لَا يَسْمَعُوا
"If you invite them to guidance, they do not hear,"
The critique of Tasnim is: if the Qur'anic guidance is universal, why do some not benefit from it? This question is answered by the difference in human capabilities.
وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا
If your Lord had willed, all those on earth would have believed, all together.
This verse demonstrates the role of human free will in benefiting from guidance.
The perspectives of Tabarsi, Allameh Tabataba'i, and the Tasnim exegesis, each emphasising the gradations of guidance and the role of human readiness, contribute to the understanding of the second verse of Surah Al-Baqarah. Critiques of these views highlight the necessity of attention to the agency of the Qur'an and human capacities.
The Holy Qur'an has been likened to a celestial breeze that even affects the unaware or the asleep. This simile illustrates the universality of Qur'anic guidance, which is independent of human conscious readiness.
نُورٌ عَلَى نُورٍ
Light upon light.
This confirms the multilayered effect of the Qur'an.
The Holy Qur'an is not only guidance for humans but for all creatures. This guidance also includes the misguided and disbelievers, although of a different nature.
رَحْمَةً لِلْعَالَمِينَ
A mercy for the worlds.
This confirms such inclusiveness.
Even Qur'anic misguidance, which results from incorrect encounter with the Qur'an, can lead to reflection and return to the right path. This perspective shows the depth of the Qur'ans effect.
يُضِلُّ بِهِ مَنْ يَشَاءُ وَيَهْدِي بِهِ مَنْ يَشَاءُ
By it He misguides whom He wills and guides whom He wills.
This affirms this duality.
وَمَا أَنْتَ بِهَادِي الْعُمْيِ عَنْ ضَلَالَتِهِمْ
You cannot guide the blind out of their error.
This has been criticised for negating general guidance, as this verse refers to the limitation of the Prophet (peace be upon him), not the Holy Qur'an.
إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ
Indeed, this Qur'an guides to that which is most upright.
This emphasises the perpetual guidance of the Qur'an.
The universality of Qur'anic guidance, from its analogy to a celestial breeze to its effect on all creatures, demonstrates the depth and breadth of this guidance. Even Qur'anic misguidance, as a warning for return, forms part of this guidance.
The Holy Qur'an is introduced as a speaking and self-sufficient book that requires no external narrations or rules for its comprehension. This self-sufficiency is confirmed by the verse:
تِبْيَانًا لِكُلِّ شَيْءٍ
An exposition for everything.
This viewpoint shows the priority of the Holy Qur'an as the primary source of guidance and encourages researchers to study the Qur'anic text directly.
The Qur'an has been likened to a well full of fresh water, from which tools such as the narrations of the Infallibles are useful for benefiting, but even without them, one can access its benefits.
This analogy demonstrates universal access to Qur'anic guidance and confirms the role of narrations as facilitators for deeper understanding.
Excessive emphasis on narrations sometimes prevents direct attention to the Qur'anic text. This view, referring to the historical limitations of the Infallibles in expressing interpretations, underscores the Qur'ans self-sufficiency.
This critique encourages researchers to reconsider interpretive methods and focus on the Qur'anic text.
The self-sufficiency of the Holy Qur'an, as a speaking and comprehensive book, renders it a source independent of external tools. The analogy of the Qur'an to a well of fresh water illustrates universal access to its guidance.
For a precise understanding of Qur'anic guidance, mastery of psychological and sociological sciences is essential, because the Qur'an addresses various existential and social dimensions of human beings.
وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا
And whoever is granted wisdom has certainly been given much good.
This illustrates the profound influence of the Qur'an on wisdom and human behaviour.
The Holy Qur'an is not merely a religious text but a comprehensive guide for understanding human behaviours and interactions. This comprehensiveness necessitates interdisciplinary approaches.
This perspective encourages researchers to employ modern scientific methods in Qur'anic interpretation.
The role of human sciences, especially psychology and sociology, in understanding Qur'anic guidance enriches Qur'anic exegeses and transforms it into a source for interdisciplinary analyses.
ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ
This is the Book about which there is no doubt, a guidance for the righteous.
This verse indicates the universality and inclusiveness of Qur'anic guidance. This guidance is presented on both general and specific levels for all humans, especially the righteous, with no contradiction between these levels. Despite criticisms, the commentators perspectives emphasise human preparedness in benefiting from guidance. The Qur'an, as a celestial breeze, even affects the unaware and, as a speaking and self-sufficient book, requires no external tools. The role of human sciences in understanding this guidance shows the necessity of interdisciplinary approaches. This analysis introduces the Holy Qur'an as a luminous gem that illuminates the path for all seekers of truth.
Under the supervision of Sadegh Khademi
