The verses of Surah Al-Baqarah, especially verses 26 to 28, as part of the Quranic discourse, provide a profound framework for elucidating the concepts of guidance, misguidance, creation, life, and death. These verses, with eloquent and precise expression, not only examine the deviant behaviours of humankind but also clarify the relationship between humans and God, the universe, and society through reproof and conceptual arguments. In this treatise, relying upon the content of the lectures and conceptual analyses, an endeavour has been made to examine these verses through a scientific, philosophical, and theological lens. The structure of this work is organised to preserve all details and principal concepts while offering a comprehensive and coherent perspective for specialists in the fields of Quranic sciences and philosophy. The aim is to expound the profound Quranic concepts in an exalted language befitting the academic sphere, within a systematic and engaging framework.
Conceptual Analysis of the Verse
Verse 26 of Surah Al-Baqarah, with a remarkable expression, addresses the role of parables in explicating divine truths, highlighting the grandeur and wisdom of God through reference to a simple parable (a mosquito). This verse portrays two groups of humans in relation to this parable: the believers, who comprehend its truth and believe in its veracity, and the disbelievers, who respond with a contemptuous question (What did God intend by this parable?), engaging in denial and mockery. This question is not born of curiosity but stems from disbelief and rejection, which ultimately leads to the misguidance of the rebellious.
Critique of Unnecessary Philosophical Debates
Some commentators have diverged from the apparent meaning of the verse by introducing complex philosophical discussions, such as the intrinsic and actual will of God or metaphysical debates. Instead of abstract discourse, this verse emphasises Gods actual intention in guiding and misleading through parables. The will here is the manifestation of divine wisdom in conveying a simple parable that holds the capacity to guide or mislead depending on the preparedness of the audience. Criticism of this approach stresses the necessity of focusing on the verses context and avoiding conflating philosophical issues with Quranic exegesis.
The Contingent Nature of the World and Rejection of Determinism
The phrase He leads many astray by it and guides many by it refers to the role of the parable in guidance or misguidance. Some interpreters have extended this phrase to debates on determinism and free will, whereas the Quran refutes determinism. The cosmos is contingent, meaning each entity possesses the potential for transformation and change, and no fixed essence prevents this transformation. This viewpoint rejects Aristotelian essentialism and emphasises the primacy of existence and the possibility of change in humans and the universe.
The Shared Nature of Human Relations with the Universe
The relationship between humans, God, the universe, and other beings is communal, signifying that no action is performed solely by an individual but depends on numerous factors such as environment, upbringing, and time. This outlook, emphasising interaction among beings, rejects both absolute determinism and absolute free will and highlights the mutual influence of various factors in shaping human behaviour.
Critique of Historical and Political Determinism
Determinism has been propagated, particularly by rulers, during some historical periods to control and suppress populations. This approach contradicts the spirit of the Quran, which underscores human free will and responsibility. Deterministic proverbs, such as One weaves the rug that fate ties, are incompatible with this spirit and are refuted from scientific and Quranic perspectives, given the contingent nature of the world and the potential for individual transformation.
Summary of Section One
Verse 26 of Surah Al-Baqarah, with an extraordinary style, elucidates the role of parables in guidance and misguidance, emphasising divine wisdom and reproaching the mockery of disbelievers. The admonitory argument of this verse invites reflection to grasp the truth. Critique of extraneous philosophical debates, emphasis on the contingency of the world, and the communal nature of relations provide a novel framework for understanding this verse.
Conceptual Analysis of the Verse
Verse 27 of Surah Al-Baqarah describes the characteristics of the corrupt with three key behaviours: breaking the covenant with God, severing what God has commanded to be joined, and causing corruption on earth. These behaviours, as roots of human deviation, lead to the fragmentation of relationships with God, society, and nature. The phrase what God has commanded to be joined refers to divine favours manifested in religious commandments and wise regulations designed to establish unity and cohesion within society.
Breaking God's Covenant and Its Consequences
Breaking the covenant with God implies distancing oneself from religion and divine favours, which constitutes the inception of all deviations. This breach results in severing human, familial, and social bonds, culminating in corruption on earth. Commitment to religion entails sacrifice to uphold divine values and avoidance of non-divine dependencies that safeguard humans from ruin.
The Role of Cooperation and Enjoining Good
The communal system explained previously fosters cooperation and the enjoining of good and forbidding of evil in Islam. These principles benefit not only others but also the individual and society, as all beings share in one anothers good and evil. This perspective, emphasising mutual influence between individuals and society, contributes to the preservation of social order.
Religion as Divine Favours
Religion comprises a collection of divine favours manifested as religious ordinances and wise regulations. Unlike fabricated human laws, these ordinances are based on reason and innate disposition and are affirmed by human intellect. Any law inconsistent with reason requires revision to align with contemporary needs and rational criteria.
