of Nokounam, (Session 190)
Surah Al-Baqarah, as a radiant jewel within the treasury of the Holy Quran, provides unparalleled guidance for humanity through its profound and illuminating verses. Verse twenty-two of this Surah, by elucidating the role of the earth and the heavens in the system of creation and provision of sustenance, opens a window towards a deeper understanding of the divine order within existence. This work, adopting a scientific and elevated approach, undertakes a comprehensive analysis of this verse from linguistic, conceptual, and interdisciplinary perspectives. The aim is to present a systematic viewpoint for an educated and specialised audience that, by integrating the content of the lectures and complementary analyses, assists in a deeper comprehension of Quranic knowledge and its connection with natural sciences and cosmology. The present text, articulated in a dignified and academically appropriate language, conveys all details with elaboration, augmenting its semantic richness through literary metaphors and allegories.
ٱلَّذِي جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَاشًا وَٱلسَّمَآءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ (البقرة: 22)
Translation: The One who made the earth a vast bed for you and the sky a firm structure, and sent down water from the sky and thereby brought forth fruits as provision for you. So do not set up equals to Allah while you know.
Verse twenty-two, by describing the earth as a bed (farash) and the sky as a structure (binaa), explicates the divine order in creation and its role in fulfilling human necessities. This verse appears as a mirror reflecting the greatness and wisdom of the Creator in the cosmic system.
The phrase جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَاشًا likens the earth to an expansive bed for human life, and وَٱلسَّمَآءَ بِنَآءً portrays the sky as a firm and orderly edifice. Farash denotes a bed which provides the conditions necessary for life, while binaa signifies the order and strength of the heavens.
The phrase وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ refers to the descent of rain and the production of agricultural yields as provision. This process highlights the role of the sky in meeting the biological needs of humanity.
Sam in this verse refers to the proximate sky (the atmosphere) from which rain and sustenance descend, whereas Samwt denotes the broader cosmic systems (such as the seven heavens). This distinction draws a line between the material sky and the metaphysical dimensions of existence.
Defining Sam merely as above the earth or the physical space above the ground is erroneous due to the neglect of the unseen and celestial dimensions of Samwt. Sam is a vessel for the descent of rain, thunder, and provision, not merely a physical space.
In the Quran, Ar (earth) is always mentioned in the singular form (461 occurrences) and never as plural (such as Arn or Arn). This signifies the unity of the earth as the bed of life.
Samwt, mentioned 310 times in plural form, refers to multiple heavens (such as the seven heavens). This multiplicity signifies the vastness and diversity of the cosmic system.
Ar, as the foundation for life with its unique biological attributes, is introduced in the Quran as the primary vessel for human existence. This description aligns with modern geological findings.
Sam, as a container for the descent of rain, thunder, and provision, plays a key role in the continuity of life. This concept corresponds with the water cycle in environmental sciences.
Sam al-Duny, characterised by the adornment of stars and the descent of rain, is distinguished from the metaphysical and celestial Samwt (such as the heaven of angels and the heaven of revelation). This distinction separates the material and metaphysical worlds.
The descent of the Quran, revelation, iron, and rain occurs from different heavens. This distinction reveals the multiple layers of the sky within the system of existence.
It is narrated: Indeed, Ali said: I am knowledgeable of the paths of the heavens (Amir al-Muminin stated: I possess knowledge of the pathways of the heavens). This tradition refers to the profound understanding of the Imams regarding the Samwt.
Defining Sam merely as atmospheric layers or space above the earth is ineffective due to the disregard of its unseen and celestial dimensions. This simplicity is like an attempt to confine the boundless Quranic heavens within the physical realm.
The method of connecting verses in interpretation, which links them without detailed lexical analysis, is inefficient. Lexical analysis is the key that unlocks the meanings of the Quranic verses.
Religious sciences, due to the absence of concern about Ar and Sam, have not fully exploited the scientific potential of the Holy Quran. This deficiency is like a dam halting the flow of Quranic knowledge.
Compiling and revising existing exegeses to generate new knowledge about Ar and Sam is essential. This proposal is like an invitation to reconstruct the foundation of Quranic interpretation.
Some traditions concerning the Samwt require critical examination due to their non-definitive nature. This critique emphasises the necessity for meticulous analysis of the narrational sources.
The description of the earth as a bed and the sky as a structure aligns with modern geological and cosmological discoveries (such as earths life-supporting conditions and cosmic order).
In the era of emergence, adherents of religion become scientific pioneers, as exemplified by the Imams reference to knowledge of the paths of the Sam. This perspective is like a light illuminating the role of religion in motivating scientific inquiry.
The integration of natural and religious sciences is vital for harnessing the scientific potential of the Holy Quran. This integration is like a bridge linking scientific disciplines with divine knowledge.
Verse twenty-two of Surah Al-Baqarah, by clarifying the role of the earth and the heavens in the system of creation, imparts profound lessons regarding divine order and the wisdom of the Creator. The depiction of the earth as a bed and the sky as a structure accords with modern scientific findings and underscores their role in provision. The distinction between Sam al-Duny and the unseen Samwt reveals the depth of Quranic concepts. Criticisms of simplistic definitions of Sam, the method of stitching verses, and the lack of scientific utilisation of the Quran highlight the need for revising interpretative and educational methodologies within religious sciences. Proposals such as lexical analysis, integration of natural and religious sciences, and revising exegeses pave the way for interdisciplinary dialogue. This treatise, preserving all details and adding explanatory remarks, constitutes a valuable resource for researchers in Quranic sciences, theology, and cosmology.
Supervised by Sadegh Khademi
