of Nekounam, , Session (125)
The second verse of Surah Al-Baqarah, which refers to the guidance provided by the Noble Qur'an for the God-fearing, serves as a gateway to comprehending the comprehensiveness and epistemological depth of this Divine scripture. This verse, within a broader context encompassing both general and particular guidance, embraces not only humans but all creatures. This work, adopting a scientific and systematic approach, analyses the content of this verse and, by integrating key points and supplementary explanations, presents a distinguished text suitable for an erudite audience. The objective is to elucidate the multifaceted dimensions of Qur'anic guidance with a dignified language befitting the academic realm, so that, while preserving absolute fidelity to the original content, its scientific profundity and richness are also revealed.
Due to its multifarious and comprehensive nature, the Noble Qur'an is distinguished from other religious sciences such as jurisprudence, principles (usul), philosophy, and theology (kalam). Contrary to jurisprudence, which is dependent on limited sciences like morphology, syntax, and principles, Qur'anic exegesis demands mastery over a broad spectrum of sciences. This characteristic stems from the social, practical, and populist structure of the Qur'an, which renders it a multifaceted book.
The Noble Qur'an, as a book intended for the guidance of all humanity and even all creatures, cannot be confined within the boundaries of traditional sciences. This book encompasses subjects such as social issues, psychology, statistics, and even engineering. A Qur'anic exegete must be proficient in these sciences in order to analyse the multifarious aspects of the verses.
One of the historical obstacles in the exegesis of the Noble Qur'an has been the scarcity of scholars who possess comprehensive mastery over the sciences related to the Qur'an. Over the past thousand years, many scholars have regarded intellectual sciences (rational and transmitted) as the standard of comprehensiveness; however, this approach has led to a simplistic and unscientific perspective on the Qur'an. This limitation has prevented the Qur'an from being regarded as a scientific and practical book in social and psychological domains.
This challenge highlights the necessity of revising the educational methods of religious sciences. Training scholars who are proficient not only in traditional sciences but also in modern sciences such as psychology, sociology, and statistics is an essential step towards a deeper understanding of the Qur'an.
Lexicology, as one of the key principles in Qur'anic exegesis, analyses the etymological roots and derivations of words and prevents superficial interpretations. For instance, the term hud (guidance) in the second verse of Surah Al-Baqarah:
ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ فِيهِ ۚ هُدًى لِّلْمُتَّقِينَ
Translation: This is the Book about which there is no doubt, a guidance for the God-fearing.
Similarly, related terms such as ns (people) and ins (intimacy, friendliness) require precise etymological analysis. The word ins signifies intimacy and explicitness, in contrast to jinn (hidden), and elucidates the social and psychological dimensions of humans. The term bashar (human being) refers to external characteristics such as upright posture and a face without hair covering, which is relevant in psychology and sociology.
The Noble Qur'an, as a scientific and social book, requires statistical analysis. Examining the frequency of word repetition, their contexts, and interrelations assists in comprehending the semantic structure of the verses. For example, the term hud (guidance) appears 315 times, and ns (people) 348 times in the Qur'an. These statistics demonstrate the significance of both general and specific guidance.
Statistical analysis elevates exegesis from a traditional and subjective state to a scientific and data-driven approach. Religious sciences must give greater attention to this methodology so that Qur'anic exegesis is regarded as a precise and practical science.
Due to its social and populist nature, the Noble Qur'an requires analysis from the perspectives of social sciences and psychology. These sciences, especially in the domain of social psychology, assist in understanding human behaviours within the context of the verses. For example, analysing the external and behavioural characteristics of humans, such as body hair, can lead to understanding psychological and genetic differences.
Contrary to the perception held by some that social sciences and psychology are merely Western constructs, these sciences can be developed within an Islamic framework. The Noble Qur'an is a rich source for extracting psychological and sociological principles.
Western social sciences and psychology, due to their incompleteness and lack of comprehensiveness, cannot fulfil the needs of Islamic societies. Religious science must reproduce these sciences and present them to the world. This assertion is immense capacities of the Qur'an and Sunnah and emphasises the pioneering role of religious science in knowledge production.
To achieve this objective, traditional and reactionary obstacles in religious sciences must be removed, and a space for scientific innovation must be created.
Despite traditional obstacles and intellectual residues, religious science possesses high potential for producing knowledge and global guidance. The passionate and discerning youth of the seminaries herald a bright future, provided that barriers such as intellectual despotism and reactionism are overcome.
This potential can transform religious science into a centre for global knowledge production. Historical developments, such as the Islamic Revolution, have laid the groundwork for this movement.
The culture of poverty and dependency in religious science is an obstacle to achieving general guidance. Seminary students should not be dependent on subsistence-level income but must be supported through charitable means (fi sabilillah). Reforming the financial system, by establishing transparent and efficient mechanisms, can restore seminaries to their rightful status.
This reform requires establishing banking systems and transparent contracts so that students are liberated from financial dependency and can lead society.
Guidance in the Noble Qur'an is divided into two levels: general (hud lil-ns) and specific (hud lil-muttaqn). General guidance encompasses all creatures and humans, whereas specific guidance is dedicated to the God-fearing. The second verse of Surah Al-Baqarah refers to specific guidance but exists within a broader context of general guidance.
For example, the following verse refers to general guidance:
قَالَ رَبُّنَا ٱلَّذِيٓ أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُۥ ثُمَّ هَدَىٰ
Translation: Our Lord is He Who gave everything its creation, then guided it.
This verse indicates the comprehensiveness of Qur'anic guidance, which encompasses everything from inanimate beings to God-fearing humans.
General guidance includes all aspects of human life, including engineering, urban planning, public health, and culture. For example, the following verse refers to the guidance of all creatures within the system of creation:
سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى ٱلَّذِي خَلَقَ فَسَوَّىٰ وَٱلَّذِي قَدَّرَ فَهَدَىٰ
Translation: Exalt the name of your Lord, the Most High, who created, then proportioned, and who determined and guided.
This guidance applies in practical domains such as architecture, public health, and urban management. Improper construction of houses, which leads to catastrophe in earthquakes, exemplifies the absence of general guidance.
Guidance in the Noble Qur'an is not limited to humans but includes all creatures, even Hell and wild beasts. The following verse refers to guidance towards Hell:
فَٱهْدُوهُمْ إِلَىٰ صِرَٰطِ ٱلْجَحِيمِ
Translation: So guide them to the path of Hell.
This guidance demonstrates a comprehensive existential system wherein everything is placed on a trajectory of growth and transformation, even if such growth leads to misguidance or Hell.
The Noble Qur'an must be introduced as a scientific and social book capable of being presented to non-believing societies as well. This requires changes in interpretive and educational methods. Instead of focusing solely on spiritual or jurisprudential aspects, the scientific and social dimensions of the Qur'an must be emphasised.
This approach transforms the Qur'an into a source for addressing global issues. Religious science should present the Qur'an as a source for the production of global knowledge and culture.
The culture of poverty and dependency in religious science obstructs the realisation of general guidance. Seminary students should not be dependent on subsistence-level income but supported through charitable contributions. Financial reform, with transparent and efficient systems, can restore seminaries to their true position.
Such reform requires establishing banking systems and transparent contracts to free students from financial dependency and enable them to lead society.
The exegesis of the second verse of Surah Al-Baqarah, with an emphasis on Qur'anic guidance, is a journey towards understanding the comprehensiveness of this Divine scripture. Qur'anic guidance, at both general and specific levels, embraces all creatures and aspects of human life. The Qur'an, as a multifaceted book, requires mastery of numerous sciencesfrom lexicology and statistics to psychology and social sciences. Religious science, by removing traditional obstacles and training multidisciplinary scholars, can play a pioneering role in knowledge production and global guidance. Critiquing the culture of poverty and dependency, emphasising general guidance in practical fields such as urban planning and public health, and redefining the Qur'an as a scientific and social book are requisites of this transformation. This work, while fully faithful to the original content, endeavours to explicate the depth and comprehensiveness of Qur'anic guidance in a dignified and scholarly manner suitable for erudite audiences.
Under the supervision of Sadegh Khademi
