the Lectures of Session 158
Verses six and seven of Surah Al-Baqarah, as an integral part of the opening structure of this Surah, elucidate the condition of the hostile disbelievers in relation to divine guidance. These verses, following the description of the pious in the preceding verses, introduce a group of humans who, due to the intensity of their disbelief and obstinacy, have been deprived of accepting admonition. This writing, adopting a scientific and elevated approach, provides a comprehensive analysis of these verses, presenting the core content of the original lecture with supplementary explanations and semantic connections within a systematic and academic framework. The objective is to clarify the concepts of disbelief, divine sealing, and the veil within the sociological and psychological framework of the Holy Qur'an, in a manner that is clear and engaging for specialised audiences and researchers in religious sciences.
At its outset, Surah Al-Baqarah categorises humans into three groups: the pious (verses 15), the disbelievers (verses 67), and the hypocrites (verses 820). This categorisation provides a sociological framework for analysing human behaviour in the face of divine guidance. The pious, as spiritually elevated individuals, occupy the zenith of faith perfection; the disbelievers, due to stubbornness and cognitive blockage, are deprived of guidance; and the hypocrites, through duplicity, constitute the most perilous group.
Verses six and seven are dedicated to a group of disbelievers who, owing to the intensity of their disbelief and obstinacy, have been deprived of accepting divine admonition. These verses describe disbelief as a state of total obstruction to the truth, resulting from compounded ignorance, obstinacy, and arrogance.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ * خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰٓ أَبْصَـٰرِهِمْ غِشَـٰوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ
Translation: Indeed, those who disbelieveit is all the same for them whether you warn them or do not warn themthey will not believe. Allah has set a seal upon their hearts and upon their hearing, and over their eyes is a veil. And for them is a great punishment.
In these verses, disbelief is understood as concealing the truth, denial, and obstinacy. This condition, surpassing mere lack of faith, is the result of compounded ignorance and false awareness that drives the individual to stubbornness against the truth. The disbelievers referenced in these verses have lost the capacity to accept guidance due to arrogance and bigotry.
The phrase "سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ" indicates that admonition is ineffective for this group. This ineffectiveness arises from the intensity of their disbelief and entrenched obstinacy, not from the general futility of preaching. This particular group is deprived of any susceptibility to influence due to cognitive obstruction.
The number of verses dedicated to the hypocrites (thirteen verses) in comparison to the disbelievers (two verses) signifies that hypocrisy is more harmful. The disbeliever, due to the explicitness of their position, is identifiable; however, the hypocrite, through concealment, poses a greater danger as they can infiltrate among the believers.
The disbelievers described in these verses exhibit compounded ignorance, obstinacy, and arrogance. These characteristics deprive them of accepting the truth and lead to complete cognitive blockage. This condition aligns with the concept of dogmatism in modern psychology, which denotes resistance to change and mental closedness.
Disbelief in these verses is the consequence of three types of arrogance:
This classification demonstrates that the roots of disbelief lie in self-superiority and cognitive blockage.
The definite article in ٱلَّذِينَ كَفَرُوا۟ can be interpreted either generically (universal) or as a mental covenant (referring to specific individuals). The generic interpretation transforms these verses into a sociological law valid in all times and places, whereas the mental covenant interpretation confines them to historical instances such as Abu Lahab.
The mental covenant interpretation limits the Qur'an to a historical text and diminishes its universality. This interpretation is incompatible with the Qur'ans objective as a guidance book for all eras and hinders the sociological understanding of the verses.
The verses present a general principle that in every society there exists a group of hostile disbelievers. This lawfulness transforms the Qur'an into a sociological text applicable to all societies and epochs. This approach enables analysis of social behaviours at any time and place.
The phrase خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ does not imply an initial sealing, but rather the outcome of the disbelievers own actions, which Allah confirms. This sealing is among Gods secondary intrinsic names, contingent upon human deeds, signifying divine authority rather than primary compulsion.
The sealing upon the heart and ear denotes complete blockage in understanding and hearing the truth, whereas وَعَلَىٰٓ أَبْصَـٰرِهِمْ غِشَـٰوَةٌ refers to a veil over the eyes. This distinction arises from the differing natures of the heart, ear, and eye. The heart and ear, due to their active roles in accepting truth, are described with sealing, while the eye, due to its passive role, is described with a veil.
The sealing upon the heart and ear represents total obstruction in understanding and hearing the truth. The veil over the eye results in failure to perceive the truth due to heart obstruction. This differentiation reflects the influence of heart obstruction on other senses, a concept also corroborated by modern psychology.
Accurate understanding of these verses requires knowledge of psychology. Without this, the difference between sealing and veil cannot be properly analysed. This recommendation underscores the interdisciplinary necessity in Qur'anic exegesis.
Some traditional interpretations attribute the sealing to God and the veil to the disbelievers themselves. This approach, lacking psychological analysis, is incomplete. Both sealing and veil are results of human actions, with divine confirmation validating the individual's choice.
The disbelievers in these verses, due to the absence of dialogue and interaction, have been deprived of guidance. This highlights the importance of intellectual and social engagement in the guidance process. Lack of dialogue signifies arrogance and cognitive blockage, which hinder individual and social development.
Religious sciences must provide a platform for dialogue and exchange of opinions. The absence of interaction constitutes a form of scientific arrogance incompatible with the spirit of the Qur'an. Establishing repositories of theories and strengthening discourse can facilitate scientific advancement and overcome cognitive blockage.
The verse advises the Prophet not to spend time on those impervious to admonition. This advice extends to scholars, emphasising the importance of time management in preaching and focusing on receptive individuals.
These verses, through scientific and psychological analysis, can assert their position against modern psychological theories. The Qur'an is not merely a religious text but a scientific book that precisely explains human behaviours.
The heart, as the centre of truth perception, is described with sealing. The ear, as the instrument of hearing, is also described with sealing, whereas the eye, due to its passive role, is described with a veil. This differentiation indicates the hierarchical order of the senses in the process of guidance.
Verses six and seven of Surah Al-Baqarah, by elucidating the condition of hostile disbelievers, provide a sociological and psychological framework for understanding disbelief. These verses regard disbelief as the consequence of arrogance, compounded ignorance, and cognitive blockage, culminating in complete obstruction to guidance. The generic interpretation of "those who disbelieve" transforms the Qur'an into a legal and social guidance book for all eras. Divine sealing and the veil are the results of human actions, with divine confirmation validating personal choice. Emphasis on dialogue, interaction, and time management offers guidance to prophets and scholars in the process of guidance. The necessity of psychological knowledge in interpretation highlights the interdisciplinary nature of Qur'anic understanding. These verses, as part of the comprehensive structure of Surah Al-Baqarah, play a pivotal role in clarifying the obstacles to guidance and ways to overcome them, opening a gateway for deep and practical analyses for researchers in religious sciences.
Under the supervision of Sadegh Khademi
