of Nekounam, may his sanctity be revered, Session (200)
Verses twenty-six and twenty-seven of Surah Al-Baqarah, by elucidating the status of Quranic parables and responding to the doubts of the disbelievers and hypocrites, open a gateway towards a profound understanding of the eloquence and guidance of the Divine Word. These verses, whilst repelling objections raised regarding the use of parables such as a mosquito, delineate the characteristics of the fsiq as those deprived of Divine guidance. The exegesis of these verses, emphasising the role of parables in guidance and misguidance and the triadic features of the fsiqbreaking the covenant, severing Divine bonds, and corruption upon the earthprovides an ontological and epistemological framework for analysing deviant behaviours. This work, adopting a scientific and systematic approach, analyses the content presented and examines the rhetorical, theological, and social dimensions of these verses in a lofty language befitting the academic milieu. The objective is to present a coherent text suitable for erudite audiences that, whilst maintaining fidelity to the original content, also reveals its scientific depth and richness.
Verse twenty-six of Surah Al-Baqarah, by emphasising that Allah does not hesitate to employ parables such as a mosquito, responds to the doubts of the disbelievers and hypocrites. This group criticised Quranic parables due to their apparent simplicity or the use of seemingly trivial examples, considering it a sign of weakness of the speaker or incapacity of the listener. The Holy Quran, with this statement, demonstrates that parables are not deficiencies but rather rhetorical instruments for conveying profound concepts to diverse audiences.
The verse stresses that Quranic parables serve as guides for the believers and as misguides for the fsiq. The believers, with knowledge and humility, comprehend the truth of the parables, whereas the disbelievers, due to arrogance and impiety, are led astray by them. This dichotomy renders the parables a testing ground for assessing faith and knowledge.
فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ
Fisq, meaning departure from the natural order and the harmonious system of creation, stands in opposition to justice. The fsiq are those who have deviated from the natural measures and, due to aberrations in conduct and belief, have lost health and tranquillity. This definition presents fisq not merely as a doctrinal attribute but as an existential state leading to misguidance.
Verse twenty-seven specifies the fsiq by three distinctive characteristics: breaking the Divine covenant, severing the bonds commanded by Allah, and causing corruption upon the earth. These three features, as principal signs of fisq, signify the disruption of human relations with God, others, and the world.
The verse identifies the fsiq as the losers, those who, due to departure from Divine order, are not only deprived of guidance but also suffer spiritual and material loss. This loss is the natural outcome of their deeds manifest in the Divine system of creation.
أُولَٰئِكَ هُمُ الْخَاسِرُونَ
Corruption on earth, as one of the attributes of the fsiq, is a universal problem that throughout history has led to turmoil and the destruction of societies through corrupt actions. This corruption ranges from individual behaviours such as neglecting order and ethics to large-scale acts including fomenting war and environmental destruction.
Quranic parables function as a laboratory for testing faith and knowledge. The believers, with humility and knowledge, benefit from the parables and comprehend their truth, whereas the fsiq, due to arrogance and deviation, are led astray by them. This dichotomy illustrates the distinction between faith and fisq.
The Quranic parables were designed in the cultural context of early Islam, where poetry and eloquence held a special status. These parables were comprehensible and impactful for the articulate and eloquent Arabs, presenting profound concepts in a tangible manner.
To avoid fisq, a person must reform their behaviours and refrain from minor yet corruptive actions, such as neglecting order and ethics. Love, kindness, and attention to others are among the strategies that distance a person from the state of fisq.
At the social level, religious knowledge should establish a system to control corrupt and disruptive behaviours. This system, relying on Quranic teachings, can prevent the spread of corruption and loss. The Holy Quran underscores the importance of preserving social order in the following verse:
وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا
Despite the immense capacities of the Holy Quran in guiding and reforming society, religious knowledge sometimes lacks the requisite influence due to insufficient attention to fundamental issues such as fisq and corruption. This inefficacy necessitates reconsideration and transformation in scientific and practical approaches.
Establishing a scientific system to identify and control corrupt behaviours, based on Quranic teachings and integrated with humanities such as psychology and sociology, can contribute to reducing corruption and turmoil worldwide. This approach reveals the capacities of the Holy Quran in addressing global needs.
وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا
The interpretation of verses twenty-six and twenty-seven of Surah Al-Baqarah provides a comprehensive framework for understanding the status of Quranic parables and the characteristics of the fsiq. These verses, by refuting the doubts of the disbelievers and hypocrites, introduce parables as rhetorical and epistemic instruments for conveying profound concepts. The believers, with knowledge and humility, are guided by the parables, whereas the fsiq, due to departing from natural order, are led astray. The triadic characteristics of the fsiqbreaking the covenant, severing bonds, and corruption upon the earthare introduced as the roots of misguidance and loss. These verses, emphasising the necessity of reforming individual behaviours and establishing social systems to control corruption, provide practical solutions for avoiding fisq. The critique of religious knowledge and the proposal of scientific approaches to combat corruption highlight the immense capacities of the Holy Quran in guiding and reforming society. This work, by offering a scientific and lofty perspective, invites erudite audiences to reflect on Quranic teachings and the necessity of confronting fisq and corruption.
Under the supervision of Sadegh Khademi
