Verses 26 and 27 of Surah Al-Baqarah, by elucidating the status of Qur'anic parables and responding to the doubts of disbelievers and hypocrites, open a gateway to a profound understanding of the eloquence and guidance embedded in Divine speech. These verses, while repelling objections raised concerning the use of parables such as "a mosquito," clarify the characteristics of the corrupt as those deprived of Divine guidance. The interpretation of these verses, emphasising the role of parables in guidance and misguidance, alongside the threefold characteristics of the corruptbreaking the covenant, severing Divine bonds, and causing corruption on earthprovides an ontological and epistemological framework for analysing deviant behaviours. This work, adopting a scientific and systematic approach, analyses the presented content and examines the rhetorical, theological, and social dimensions of these verses in a refined language befitting an academic context. The objective is to deliver a coherent text suitable for an educated audience that, while remaining faithful to the original content, also reveals its scientific depth and richness.
Indeed, Allah is not ashamed to set forth a parable, even that of a mosquito or anything above it. As for those who believe, they know that it is the truth from their Lord, but as for those who disbelieve, they say, "What does Allah intend by this parable?" He misleads many thereby and guides many thereby. And none are misled except the defiantly disobedient. Those who break Allahs covenant after its confirmation and sever what Allah has commanded to be joined and cause corruption on earth. It is they who are the losers.
Verse 26 of Surah Al-Baqarah, by emphasising that Allah is not ashamed to employ parables such as "a mosquito," responds to the doubts of disbelievers and hypocrites. These groups criticised Qur'anic parables due to their apparent simplicity or the use of seemingly trivial examples, considering them a sign of weakness on the part of the speaker or the inability of the listener. The Holy Qur'an, with this statement, demonstrates that parables are not deficiencies but rather rhetorical tools to convey profound concepts to diverse audiences.
The verse stresses that Qur'anic parables serve as guides for the believers and as misguides for the corrupt. Believers, with knowledge and humility, comprehend the truth of the parables, whereas disbelievers, due to arrogance and defiance, are led astray by them. This duality transforms parables into a testing ground for assessing faith and knowledge.
As for those who believe, they know that it is the truth from their Lord.
Defiance (Fasq) denotes a deviation from the natural order and harmonious system of creation, standing in opposition to justice. The corrupt are those who have strayed from the natural measures and, due to their behavioural and ideological deviation, have lost health and tranquillity. This definition introduces defiance not merely as a doctrinal trait but as an existential state that leads to misguidance.
Verse 27 specifies three attributes of the corrupt: breaking the Divine covenant, severing the bonds commanded by Allah, and causing corruption on earth. These three features, as primary signs of defiance, indicate disruption in the relationships between humans and God, others, and the world.
The verse identifies the corrupt as "losers," those who, due to their deviation from Divine order, are deprived not only of guidance but also suffer spiritual and material losses. This loss is a natural consequence of their deeds, manifested in the Divine system of creation.
They are indeed the losers.
Corruption on earth, as one of the characteristics of the corrupt, is a global issue that throughout history, through corrupt actions, has led to chaos and the destruction of societies. This corruption encompasses individual behaviours such as disregard for order and ethics, as well as large-scale actions including warmongering and environmental degradation.
Qur'anic parables function as a laboratory for testing faith and knowledge. Believers, with humility and insight, benefit from these parables and comprehend their truth, whereas the corrupt, due to arrogance and deviation, are led astray by them. This duality reflects the distinction between faith and defiance.
Qur'anic parables, considering the cultural context of early Islamwhere poetry and eloquence held special statuswere crafted to be comprehensible and impactful for the articulate and eloquent Arabs, presenting profound concepts in a tangible manner.
To avoid defiance, individuals must reform their behaviours and refrain from minor but corrupting actions such as neglecting order and ethics. Compassion, kindness, and attention to others are among the measures that distance a person from a state of defiance.
At the societal level, religious knowledge must establish a system to control corrupt and disruptive behaviours. This system, relying on Qur'anic teachings, can prevent the spread of corruption and loss. The Holy Qur'an highlights the importance of maintaining social order in the following verse:
And do not cause corruption on the earth after its reformation.
Despite the vast capacities of the Holy Qur'an for guidance and societal reform, religious knowledge sometimes lacks the necessary influence due to insufficient attention to fundamental issues such as defiance and corruption. This inefficiency requires a reconsideration and transformation of scientific and practical approaches.
Establishing a scientific system for identifying and controlling corrupt behaviours, relying on Qur'anic knowledge and integrating humanities such as psychology and sociology, can contribute to reducing corruption and turmoil worldwide. This approach unveils the Qur'ans vast capacity to address global needs.
And whoever is granted wisdom has indeed been granted abundant good.
The interpretation of verses 26 and 27 of Surah Al-Baqarah provides a comprehensive framework for understanding the status of Qur'anic parables and the characteristics of the corrupt. These verses, by repelling the doubts of disbelievers and hypocrites, introduce parables as rhetorical and epistemological instruments for conveying profound concepts. Believers, with knowledge and humility, find guidance through these parables, whereas the corrupt, due to their departure from natural order, are led astray. The threefold characteristics of the corruptbreaking the covenant, severing bonds, and corruption on earthare introduced as the roots of misguidance and loss. These verses emphasise the necessity of individual behavioural reform and the establishment of social systems to control corruption, offering practical strategies to avoid defiance. The critique of religious knowledge and the proposal of scientific approaches underscore the Holy Qur'an's immense potential in societal guidance and reform. This work, presenting a refined and scholarly perspective, invites educated audiences to reflect on Qur'anic teachings and the imperative to confront defiance and corruption.
Supervised by Sadegh Khademi
