of Nekounam (Session 206)
Surah Al-Baqarah, as a radiant gem in the treasury of the Holy Quran, offers unparalleled guidance to humanity through its profound verses. The concepts of death and life, which are distinctively elucidated in the verses of this Surah, particularly verses 73, 259, and 260, open a window to the understanding of the power-creation and dynamism inherent in religion. This book, adopting a scholarly and dignified approach, provides a comprehensive analysis of these concepts from Quranic, philosophical, and scientific perspectives. Its aim is to present a systematic viewpoint for erudite and specialised audiences that, by integrating the lecture contents with supplementary analyses, facilitates a deeper comprehension of Quranic knowledge and its role in the production of science and power. The present text, articulated in a solemn language befitting an academic milieu, conveys all details with explanation and elaboration and enriches its semantic depth through literary similes and metaphors.
كَذَٰلِكَ يُحْيِى ٱللَّهُ ٱلْمَوْتَىٰ(Al-Baqarah: 73)
Translation: Thus does Allah give life to the dead.
أَوْ كَٱلَّذِى مَرَّ عَلَىٰ قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِى هَٰذِهِ ٱللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ ٱللَّهُ مِا۟ئَةَ عَامٍ ثُمَّ بَعَثَهُ(Al-Baqarah: 259)
Translation: Or like the one who passed by a township which had fallen into ruin on its roofs. He said, How will Allah bring this to life after its death? So Allah caused him to die for a hundred years and then raised him to life.
وَإِذْ قَالَ إِبْرَٰهِيمُ رَبِّ أَرِنِى كَيْفَ تُحْيِى ٱلْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِى(Al-Baqarah: 260)
Translation: And when Abraham said, My Lord, show me how You give life to the dead. He said, Have you not believed? He said, Yes, but [I ask] only that my heart may be satisfied.
These verses, by elucidating the revival of the dead, appear as a luminous light illuminating the divine methods of enlivening and dynamism.
From the Quranic perspective, death is not an independent phenomenon opposed to life but a relative stage of life. No entity is entirely dead; rather, it exists in varying degrees of life.
Some theologians and philosophers have interpreted death as the reinstatement of a non-existent (restoring a destroyed being), yet this viewpoint is inconsistent with the Quranic outlook that perceives life as flowing through all beings.
The Quran applies life to all entities, even inanimate objects. This perspective resembles a garden where all beings have branches of life.
The popular notion of death as absolute annihilation contradicts the Quranic perspective, which views death as a transition between stages. This misconception is like a veil obscuring the reality of life.
Throughout history, religious science has been confined to the articulation of religious rulings and meanings, lacking in generating power, dynamism, and movement. This limitation resembles a cage that restrains the wings of religion.
Contrary to traditional assumptions, religion must be a source of power, science, and movement. This perspective is akin to a torch illuminating the path to religious authority.
Tyrannical sultans and caliphs, by suppressing scholars, have obstructed the formation of power-creative thought within religious science. This suppression resembles a chain binding the hands of religious knowledge.
Religion must serve as a source for movement, endeavour, and dynamism, not merely as an articulation of rulings. This dynamism is like a spring that waters the life of society.
Human beings, as the Caliph of Allah, are manifestations of the divine Names and Attributes and must not regard themselves as insignificant or powerless. This view corresponds with the verse وَنَفَخْتُ فِيهِ مِن رُوحِي (Al-Hijr: 29): And I breathed into him of My spirit.
Attributing characteristics such as humiliation, incapacity, and insignificance to humans contradicts their status as Caliphs of Allah. These attributes are like burdens unjustly imposed upon humanitys shoulders.
Attainment of power and grandeur requires continuous effort and work. This view is in harmony with the verse وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ (An-Najm: 39): And that there is not for man except that [good] for which he strives.
No attribute belongs exclusively to God; humans, as manifestations of divine attributes, can achieve exalted ranks through endeavour. This perspective is like a gateway leading to human greatness.
Religious science, due to passivity and a focus on expression-centric approaches, has lagged behind in generating knowledge and technology. This passivity resembles a dam halting the flow of religious science.
Religious science must engage in producing scientific and practical structures to solve societal problems. This necessity is like an invitation to reconstruct the edifice of religious knowledge.
Scientific domains must, inspired by the Holy Quran, produce knowledge and power. This role is akin to a torch that illuminates the path to religious authority.
Miracles result from effort and the manifestation of human capacities, not an impossible occurrence. This perspective resembles a light that reveals human abilities in the radiance of divine power.
The concepts of death and life in Surah Al-Baqarah, particularly in verses 73, 259, and 260, provide profound lessons concerning dynamism, power-creation, and the role of religion in scientific and social transformations. These verses, by elucidating the revival of the dead, demonstrate divine methods for producing knowledge and authority. The critique of the traditional religious science approach, limited to expression, and the emphasis on the necessity to produce scientific and practical structures, constitute the main messages of this analysis. Humans, as the Caliph of Allah and manifestations of divine attributes, can attain exalted ranks through effort and work. Denial of the exclusivity of divine attributes and of deplorable attributes for humans invites a reconsideration of self-confidence and human capacities. This treatise, preserving all details and providing explanatory notes, offers a valuable resource for researchers in Quranic sciences, theology, and philosophy, which may serve as a foundation for interdisciplinary and applied studies.
Under the supervision of Sadegh Khademi
