of Nokounam, (Session 127)
The exegesis of Surah Al-Baqarah, with a central focus on the concept of "Nas" (mankind), opens a gateway towards a profound understanding of the comprehensiveness and inclusiveness of the Holy Quran. This manuscript, relying on the lecture content, examines the status of the Quran as a social, scientific, and universal text, while critically addressing the historical isolation of Quranic sciences. The objective is to present a systematic and academic analysis that, while preserving all details, employs an elevated and scholarly language suitable for highly educated audiences, portraying the Holy Quran as a source of guidance for humanity at large. The Quranic verses are provided with full diacritics alongside an exact translation, and the analyses are exclusively original content.
Throughout Islamic history, particularly during the occultation period and intervals governed by uncommitted rulers, Islamic and Quranic sciences experienced profound isolation. This seclusion, rooted in political and social factors, resulted in diminished societal engagement with the Holy Quran. The scholarly domains, which ought to have been pioneers in promoting Quranic sciences, distanced themselves from their pivotal roles under these circumstances.
The Akhbari movement among the Shia, emphasising that the Holy Quran is comprehensible only to the infallible and that its interpretation constitutes a sin, further contributed to the increasing marginalisation of the Quran. This perspective, originating from theological and jurisprudential misunderstandings, rendered the Quran inaccessible to the general public and reduced it to a solely ritualistic text.
The gap between religious knowledge and the Holy Quran, both physically (lack of access to Quranic education) and intellectually (lack of focus on interpretation and contemplation), expanded to the extent that the Quran became marginalised within society. This marginalisation resulted from a confluence of historical, cultural, and intellectual factors that displaced the Quran from its central role in guiding society.
Prior to the Islamic Revolution, even teachers, university professors, and some scholars struggled with correct Quranic recitation. This inability, especially in the domain of Tajweed (rules of Quranic pronunciation), was indicative of the profound crisis in Quranic literacy within society. The absence of regular teaching and sufficient practice relegated the Quran to the margins.
During childhood (ages 10 to 13), the speaker, proficient in Tajweed and recitation, taught students aged between 40 to 50 years. Nevertheless, even seminary students and scholars refrained from reciting the Quran out of fear of making mistakes. This situation testifies to the widespread weakness in Quranic education.
A prevalent belief in the past regarded Quranic interpretation as sinful, rooted in a tradition which states: Whoever interprets the Quran according to his own opinion will occupy his seat in the Fire.
This misunderstanding obstructed intellectual and rational engagement with the Holy Quran and resulted in its isolation.
Hadith:
Man fassara al-Qur'na bi-ra'yihi fal-yatba'u maq'adahu min al-Nr.
Translation: Whoever interprets the Quran by his own opinion shall take his seat in the Fire.
Some prominent scholars, due to feelings of insufficient mastery over the Holy Quran, refrained from using it for Istikhara and resorted instead to tools such as prayer beads. This avoidance indicates the influence of restrictive beliefs on their interaction with the Quran.
Even some great scholars hesitated in correctly reciting short Surahs during prayer, for instance, in pronouncing "Kafuwan Ahad" or "Kafuun Ahad". These hesitations were the result of inadequate regular teaching and insufficient practice in recitation.
Contrary to the common misconception that the Holy Quran is merely a religious book limited to the pious, this book possesses social, intellectual, and universal dimensions. The Quran, like a brilliant jewel in the sanctuary of creation, calls not only the believers but all mankind towards guidance.
The Holy Quran possesses a universal guardianship that encompasses not only believers and the pious but all mankind and even non-human entities. This guardianship, like a pervasive sun, places all creatures under the radiance of its guidance.
Although this verse addresses the righteous, other verses emphasize the universal guidance of the Quran for all mankind.
Approximately 240 verses in the Holy Quran refer to Nas, underscoring aspects related to creation, humanity, and people. This prevalence signifies the Qurans focus on humans as a general entity.
This verse introduces the month of Ramadan as an opportunity for the general guidance of mankind.
Numerous verses in the Holy Quran, emphasising "Nas," present divine guidance to all humans, irrespective of faith or disbelief. These verses, like a pure spring, invite all mankind towards felicity.
This verse invites all people to a pure and lawful life.
وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ (Adh-Dhariyat: 22)
Translation: And in the heaven is your provision and that which you are promised.
This verse emphasises divine provision for all people.
وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ (Al-Baqarah: 143)
Translation: And thus We have made you a just community that you will be witnesses over the people.
This verse introduces the Islamic nation as responsible for guiding people.
إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ (Al-Baqarah: 243)
Translation: Indeed, Allah is Full of bounty towards the people.
This verse emphasises divine grace upon all people, even the ungrateful.
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ (Al-Imran: 14)
Translation: For people, the love of desiresof women and childrenhas been beautified.
This verse manages natural human desires on the path of guidance.
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا (Al-Imran: 96)
Translation: Indeed, the first House established for mankind was that at Bakkahblessed.
This verse introduces the Kabah as the centre for all people.
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلناسِ (Al-Imran: 110)
Translation: You are the best nation produced for mankind.
This verse introduces the Islamic nation as responsible for serving the people.
وَأَرْسَلْنَاكَ لِلناسِ رَسُولًا (An-Nisa: 79)
Translation: And We sent you as a messenger to the people.
This verse indicates the Prophets (PBUH) universal mission for all people.
يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ (Yunus: 57)
Translation: O mankind, there has come to you an admonition from your Lord and a healing for what is in the breasts.
This verse introduces the Qurn as admonition and healing for all people.
وَلَقَدْ ضَرَبْنَا لِلناسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ (Ar-Rum: 58)
Translation: And indeed We have set forth for the people in this Qurn from every example.
This verse demonstrates the diversity of Qurnic examples for all people.
The Qurnic worldview pursues general guidance and excludes no human being, not even the disbeliever or idolater, from the circle of guidance. This worldview, like an endless ocean, encompasses all humans and, instead of rejection, pursues attraction and reform.
The Prophet (peace be upon him), by elevating the house of Abu Sufyan to the level of the Kabah, attracted opponents to Islam. This method exemplifies wisdom and broad-mindedness in general guidance, encompassing even the most stubborn enemies.
The month of Ramadan even urges those distant from religion throughout the year to repentance and behavioural reform. This phenomenon manifests the transformative power of the Noble Qurn and religious occasions.
In Shiite jurisprudence, subsidiary rulings such as fasting are obligatory equally upon both disbelievers and believers. This principle demonstrates the inclusiveness of divine rulings and the Qurns attention to all people.
Jurisprudential Rule: Yuqbna al al-fur kam yuqbna al al-ul
Translation: They are held accountable for subsidiary rulings just as they are for fundamental rulings.
To overcome the neglect of the Noble Qurn, it is necessary to study it as an authentic, scientific, and educational book in academic fields and universities. Organising regular tafsr sessions and scientific discussions can restore the Qurn to the centre of attention.
In the Islamic system, without securing the support of the people, success is impossible even with the presence of believers and scholars. The emphasis of religious scholars on the pivotal role of the people confirms this point.
The exegesis of Surah Al-Baqarah centred on the concept of people reveals the depth and comprehensiveness of the Noble Qurn as a book for guiding all humanity. This analysis, while critiquing the historical isolation of Qurnic sciences, stresses the necessity of re-reading the Qurn as a scientific, social, and global source. Numerous versesfrom Hudan lil-Ns (guidance for the people) to Y ayyuh al-Ns (O people)demonstrate the inclusiveness of Qurnic guidance, which encompasses even the lowest human ranks. Reconstructing societys relationship with the Qurn through regular teaching of recitation and tajwd, conducting scientific tafsr sessions, and promoting an academic perspective can restore this divine book from the margins to the centre of attention. The Prophets (PBUH) practice in attracting people provides a model for religious propagation with broad-mindedness and wisdom. The Noble Qurn, like a radiant jewel, has the capacity to guide all people, and the revival of this capacity is a collective duty.
Supervised by Sadegh Khademi
