The concept of disbelief (kufr) and its relationship with revival (ahy) and causing death (amta) in verse 28 of Surah Al-Baqarah constitutes a central theme in the exegesis of the Holy Qur'an, demanding a profound and systematic investigation. This treatise, adopting a scientific and academic approach, analyses this verse and its associated concepts. The objective is to provide a coherent framework for researchers and erudite audiences, which, while maintaining absolute fidelity to the original content, explicates various dimensions of this verse in an elevated and precise language. This examination, emphasising logical reasoning and eschewing dogmatic acceptance, seeks to answer fundamental questions concerning disbelief and its relation to life and death.
The interpretation of the Holy Qur'an, particularly on topics such as revival and causing death, must be conducted through scientific methodologies, avoiding mere reiteration of traditional statements. Deep study, consultation of credible sources, and continuous scholarly discourse are key to uncovering new and profound meanings within the verses. This approach not only facilitates more accurate comprehension but also presents the Qur'an as a dynamic source addressing contemporary inquiries.
To maintain impartiality and avoid misunderstandings, the names of particular commentators are omitted; however, the content of multiple exegeses has been incorporated into the analyses. This method directs focus towards the scientific content and prevents unnecessary digressions.
كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ
How can you disbelieve in Allah while you were dead and He gave you life? Then He will cause you to die, then will bring you to life, and then to Him you will be returned.
This verse, by posing the question How can you disbelieve in Allah?, invites humanity to reflect upon the denial of God in the face of the blessings of life and death. This question is not merely a rebuke of disbelief, but a summons to contemplate divine signs.
The word kayfa in this verse has been interpreted in exegeses with two meanings: for amazement (ta'ajjub) and for rebuke (tawbikh). However, the meaning of rebuke is primary, since divine amazement is incompatible with Gods absolute knowledge. Rebuke here points to the moral deficiency of humans who, despite divine blessings, persist in denying God.
In interpreting verses, when an attribute can be ascribed either to creation or to the Divine essence, any deficiency is attributed to creation, not to the Divine. This principle is rooted in Islamic theology, which negates defective attributes from Gods essence. Accordingly, the rebuke in this verse targets humans who, despite clear divine signs, commit disbelief.
Divine amazement is illogical due to Gods absolute knowledge. If a verse suggests amazement, it must be interpreted either metaphorically or as a human attribute. For instance, a narration from the Commander of the Faithful (peace be upon him) states: I am amazed at one who is certain of death, yet laughs. This amazement stems from human limitations, not divine.
The key question of this verse is: what is the relationship between disbelief and the processes of revival and causing death? Why is denial of God reprehensible despite these processes? A disbeliever may accept life and death but deny their attribution to God. This denial necessitates a logical and scientific response.
Divine rebuke must be accompanied by logical and scientific evidence. Dogmatic acceptance is indefensible in scholarly circles. To rebuke the disbeliever, it must be established that revival and causing death are attributed to God, which is both evident and essential. This reasoning relies on affirming divine unity in actions (tawd al-afl).
A disbeliever might acknowledge the processes of life and death but deny their attribution to God. This challenge demands arguments demonstrating that these processes originate from God. The Qur'an, emphasising these signs, invites humanity to reflect on divine power.
The Holy Qur'an contains approximately 524 verses concerning disbelief, indicating the significance and diversity of this concept. This multiplicity points to the complexity of disbelief and the necessity for in-depth analysis.
Derivatives of the word kufr, such as kfir, kufr, kafr, and kfr, are employed in the Qur'an with varied meanings. This diversity reflects the Qur'ans linguistic precision in describing concepts. For example, kafr with fata (فتح) denotes ingratitude (12 times), and with amma (ضم), denotes denial of truth (3 times).
Disbelief, literally meaning "to cover," is used in the Qur'an with various meanings including covering blessings, denying truth, and even agricultural connotations. For instance, a sower is called a disbeliever because he hides the seed under the soil. This meaning is positive and non-doctrinal.
A believer may be termed a disbeliever in the sense of a sower or ingratitude, but not in the sense of denying truth. This distinction reflects the Qur'ans precision in conceptual application.
Ingratitude (kafr with fata) is mentioned twelve times in the Qur'an, referring to ungratefulness towards divine blessings. Denial (kafr with amma) appears three times, as in verse 89 of Surah Al-Isr:
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
Then which of the favours of your Lord will you deny?
This type of disbelief refers to conscious denial of truth and is considered a major sin in Islamic theology.
Expiation, meaning covering sins through good deeds, is etymologically rooted in kufr and refers to the eradication of sin. This linguistic connection reveals the semantic depth of the term kufr in the Qur'an.
The Holy Qur'an describes its enemies (disbelievers) with grandeur and refrains from belittling them. This approach refers to the principle of chivalry and magnanimity in the Qur'an, which introduces even the adversaries with respect and dignity.
Key Point: Qur'anic enmity exemplifies chivalry and magnanimity in the description of disbelievers, which holds significance in religious sociology and Qur'anic ethics.
The derivatives of the word "disbeliever" in the Holy Qur'an, in terms of quantity and variety, may exceed those of the derivatives of "believer" and "Muslim." This comparison points to the importance of statistical analysis of Qur'anic vocabulary and necessitates more precise examination.
Key Point: Statistical analysis of the derivatives of "disbeliever" and "believer" aids in a better understanding of the linguistic and semantic structure of the Holy Qur'an.
Disbelief, due to its diversity and abundance, constitutes a perpetual danger for human beings. Humans can easily fall into the trap of disbelief, whether in the form of doctrinal, practical, or blessing-related disbelief.
Key Point: The multiplicity and variety of disbelief call for continuous vigilance against it.
The categories of disbelief include doctrinal, practical, prohibitory, blessing-related, manifest, emergent, and ostentatious disbelief. This classification highlights the comprehensiveness of the concept of disbelief in the Holy Qur'an and requires profound analysis in the fields of theology and Islamic ethics.
Key Point: The diversity of types of disbelief demonstrates the depth and comprehensiveness of the Holy Qur'an in elucidating this concept.
Disbelief, due to its ease of occurrence, may even arise among believers, such as in the form of ingratitude or erroneous expression. This point underscores the importance of self-awareness and spiritual vigilance.
Key Point: The ease of occurrence of disbelief invites continuous self-awareness and spiritual care.
Religious sciences should not be confined merely to administrative matters or preaching-centric approaches but must focus on scientific research and addressing contemporary challenges. This critique points to the necessity of transformation in educational and research methods.
Key Point: Transformation in religious sciences, focusing on scientific research and addressing contemporary challenges, is essential.
Daily discussions (4 to 6 hours) on Qur'anic verses are necessary for uncovering new meanings and responding to fundamental questions. This method contributes to the development of critical thinking and a deeper understanding of the Holy Qur'an.
Key Point: Continuous scientific discourse is key to discovering new meanings and deepening Qur'anic comprehension.
Unscientific behaviours, such as quarrelling or booing, are unbecoming of religious scholars. A scholar must respond to questions with fairness and logic, not by creating distractions.
Key Point: Fairness and logic in responses elevate the status of religious scholars in society.
The Godly scholar, by accepting objections and reflecting upon them, seeks logical answers. This model highlights the importance of scientific humility and the pursuit of truth.
Key Point: Scientific humility and the pursuit of truth characterize the Godly scholar, serving as an effective model in religious education and research.
Audiences must engage actively in the process of interpretation and seek answers to questions proactively. This invitation refers to active and participatory learning.
Key Point: Active participation of audiences assists in deepening Qur'anic understanding and knowledge production.
The unconventional behaviours of some scholars, such as inappropriate attire, harm the reputation of religious sciences. Scholars must be exemplary models for society.
Key Point: Appropriate conduct of scholars helps preserve the credibility of religious sciences within society.
In the traditional process of washing the dead, due to the use of water and contact with wet shrouds, impurity transfers to the shroud, coffin, and grave. This issue requires reconsideration of traditional methods.
Key Point: Impurity in the process of washing the dead poses a jurisprudential challenge that necessitates innovation in religious methods.
Traditional methods, such as manual washing of the dead, due to causing impurity and social problems, require reassessment and adaptation to modern needs. This innovation is achievable within dynamic jurisprudence.
Key Point: Adapting religious rulings to modern needs contributes to the dynamism of jurisprudence and responsiveness to contemporary challenges.
The Holy Qur'an, as the book of infallibility, requires scientific proof. The claim of infallibility without reasoning is insufficient in scientific circles. This proof is possible through analysing verses and providing logical arguments.
Key Point: Scientific proof of the Qur'an's infallibility elevates its status in academic circles.
Interpretation of the Holy Qur'an must be conducted with fairness and logic to be defensible against critical questions. This fairness supports the scholarly credibility of the interpretation.
Key Point: Fairness in interpretation aids in the scientific defence of the Holy Qur'an against contemporary challenges.
Verse 28 of Surah Al-Baqarah, by posing the question "How can you disbelieve in God?", refers to the complex relationship between disbelief and the process of revival and annihilation. The analysis of this verse requires a scientific and logical approach that goes beyond mere dogmatic acceptance. The multitude of verses concerning disbelief (524 verses) and the diversity of its derivatives, from Kfir and Kuffr to Kafr and Kfr, indicate the depth and comprehensiveness of the Holy Qur'an in elucidating this concept. The Qur'anic chivalrous approach in describing enemies points to the principle of chivalry and respect for opponents, which is commendable in religious sociology and Qur'anic ethics. Religious sciences must focus on scientific research and active discourse to produce Qur'anic knowledge and distance themselves from traditional methods, such as preaching-centric approaches. Critiques of traditional processes, such as washing the dead, and proposals to establish research centres underscore the necessity of innovation in religious sciences. This analysis provides a framework for advanced research in theology, philosophy, Qur'anic linguistics, and spiritual psychology and introduces the Holy Qur'an as a dynamic source for addressing contemporary challenges.
Supervised by Sadegh Khademi
