Verse 30 of Surah Al-Baqarah, centred on the human vicegerency on earth and the dialogue between the Almighty God and the angels, is one of the pivotal verses of the Holy Quran that addresses profound concepts of Lordship, discourse, and human capability. This verse, through its dialogical structure, opens a window towards understanding the position of man within the cosmic order and underscores the importance of knowledge, sincerity, and competence in the realisation of vicegerency. This manuscript, by consolidating the content of the lecture and exegetical analyses, has been rewritten in an elevated and scientific style, rendering it suitable for expert audiences in academic settings. The sections of this document, titled with meaningful headings, examine the various dimensions of the verse, from its linguistic and literary structure to its philosophical and mystical concepts. Each section concludes with an independent summary, and ultimately, a final synthesis that points to the linkage between Quranic knowledge and contemporary needs, emphasising the necessity of reconsideration in religious sciences.
And when your Lord said to the angels, "Indeed, I will make upon the earth a vicegerent," they said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" He said, "Indeed, I know that which you do not know."
Verse 30 of Surah Al-Baqarah, with its dialogical structure, portrays a discourse between the Almighty God and the angels, referring to the human vicegerency on earth. This verse, by the thrice repetition of the verb qal (said) and once ql (they said), is identified as a dialogical verse which, in Quranic and poetic literature, denotes a dynamic and meaningful dialogue. This structure not only contributes to Quranic eloquence but also points to the profound philosophical and mystical dimensions of human creation.
Discourse in the Holy Quran is divided into two types: verbal (maql) and situational (l). Although the vicegerency verse appears verbal, it is in fact situational, because the dialogue occurred within the context of creation and the moment of genesis. This discourse is not a mere external speech but rather an expression of the angels state of being vis--vis the Divine will to create man. This distinction points to the inner reality of creation and the spiritual relationship between God and His creatures.
The word idh as a nominal time-marker and a past temporal specification has been discussed in over one hundred exegeses. Contrary to some views that consider it superfluous, this term is not redundant and its implied predicate is wa-udhkur (and remember). The Holy Quran contains no superfluous element, and here, idh refers to a nominal temporal marker distinct from verbal temporal markers such as wa-udhkur. This distinction highlights the linguistic precision of the Quran and the significance of its syntactical structure.
Many exegetical discussions regarding idh and its attachments, such as attributing it to ql, have been unproductive and time-consuming. The past temporal container (idh) cannot grammatically pertain to the present temporal context (ql), and this error in some exegeses stems from a weakness in syntactical rules. This critique calls for a focus on functional and living exegeses that can have real-life impact.
This section, by examining the dialogical structure of the verse and the meaning of idh, pointed to the eloquence of the Quran and its linguistic precision. The situational discourse refers to the inner reality of creation and the spiritual relation between God and the angels. The critique of non-functional exegeses emphasises the necessity for producing practical and impactful knowledge.
The term Rabb in the verse, as the greatest active divine name, is introduced as the queen of active divine names. All active names, such as Rziq (Provider), appear under the dominion of Rabb, since Rabb is the one responsible for creation within the sphere of genesis. The selection of Rabb instead of Allah or Ilh is due to the centrality of lordship in creation and human vicegerency. The kf of address in Rabbuka also refers to the story of Adam until the Seal and the centrality of man in this discourse.
The vicegerency in the verse denotes the territorial and actual vicegerency of Prophet Adam which extends figuratively until the Seal (the final prophet). This vicegerency is not general or juridical but personal and attributed to man as a progressive being. Man, as the vicegerent, is appointed for the guidance of the people (ns), and he himself does not have a vicegerent so as to avoid an infinite regress. This vicegerency points to mans responsibility on earth and his role within the cosmic system.
The vicegerent, by virtue of lordship (khalf Allah), operates for divine guidance, while the imam, by virtue of creation, is the leader of the people. This distinction points to the existential ranks of man and his role in the cosmic order.
This section, by analysing the meaning of Rabb and human territorial vicegerency, pointed to the pivotal position of lordship and human responsibility on earth. The differentiation between vicegerent and imam emphasises mans existential ranks and guiding role within creation.
The angels, due to their sanctity and full commitment, do not sin, and according to the verse L yana llha m amarahum wa yafalna m mirn (Tahrim: 6), they perform whatever God commands. Their objection to the creation of man stems from their awareness of human corruption and bloodshed and their emphasis on their own glorification and sanctification.
Gods reply, Inni alamu m l talamn, alludes to the human capacity which the angels lack. This capability includes the capacity to sin, considered a form of perfection, although sin itself is a defect. This characteristic differentiates man from the angels and renders him worthy of vicegerency.
The world before man was empty and nasns (demonic or monstrous) creatures, as prior terrifying beings, were part of the evolutionary process of creation. Man, as the final being, is distinguished from these creatures, and his vicegerency is the outcome of this evolution.
This section, by analysing the sanctity of angels, human capability, and the role of nasns creatures in creations evolution, highlighted the distinction of man from angels and his position within the cosmic order. The divine response underscores mans unique capacity for vicegerency.
Every responsible individual, from leader to tradesman, must possess three characteristics: knowledge (expertise), sincerity, and competence (capability). The absence of any of these leads to corruption. According to the narration Man amila bighayri ilmin kna m yufsiduhu akthar mimm yuliu (Whoever acts without knowledge causes more corruption than reform), acting without knowledge harms society.
Expertise precedes commitment, because
