The verses pertaining to the knowledge of names, Adams vicegerency, and injustice in Surah Al-Baqarah are among the most fundamental Quranic verses elucidating the ontological status of humanity, its epistemic capacities, and its relationship with the divine system of creation. These verses, through explicating concepts such as vicegerency, the knowledge of names, prophetic infallibility, and injustice as existential deprivation, provide a comprehensive framework for understanding Islamic anthropology, Quranic practical wisdom, and the responsibilities incumbent upon religious knowledge. This treatise adopts a scientific and philosophical approach to systematically analyse these verses, integrating lecture content and exegetical analyses to furnish a coherent and academic text for researchers and specialised audiences. The structure comprises main sections with specialised subtitles, independent conclusions for each part, and a final synthesis, all composed in a refined language befitting the academic milieu. The objective is to present a profound and operative viewpoint which, while preserving all the original content details, enriches the literary and scientific value of the text with elevated metaphors and allusions.
"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." (Surah Al-Baqarah, 2:30)
This verse pronounces the divine declaration appointing Adam as the vicegerent on earth. The angels objection, aware of humanitys capacity for corruption and bloodshed, does not stem from disobedience but from epistemic limitation. Due to their inability to comprehend the totality of human existencesimultaneously capable of corruption and infallibilitythey posed this question. The divine response, "Indeed, I know that which you do not know," signifies Gods wisdom in choosing man, a wisdom rooted in his unparalleled capacities such as the ability to receive the knowledge of names and actualise the station of vicegerency.
"And He taught Adam the namesall of them. Then He displayed them to the angels and said, Inform Me of the names of these, if you are truthful." (Surah Al-Baqarah, 2:31)
The instruction of all the names to Adam indicates the grant of unparalleled knowledge that distinguishes him from other creatures. These names transcend the superficial denominations of objects to include esoteric and divine knowledges, including the essential, the unique, and the reserved names that angels could not comprehend. This knowledge forms the epistemological foundation of Adams vicegerency and demonstrates his capacity to realise elevated divine ranks.
They said, Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise. (Surah Al-Baqarah, 2:32)
This admission reveals the angels epistemic limitation in the face of the knowledge of names. Although possessing vast knowledge themselves, they were incapable of apprehending the hidden names embedded in human existential ranks. This distinction affirms mans ontological superiority as a composite being with the ability to receive divine knowledge and fulfil vicegerency.
Man, owing to his existential comprehensiveness, inherently encompasses the simultaneous capacities for both corruption and infallibility. This comprehensiveness, manifested in the potential and actual attributes shared between the infallible and the corrupt human, qualifies him for divine vicegerency. The infallible human attains ranks of immunity, guardianship, prophethood, and leadership, whereas the corrupt remains at lower existential stages. This duality, akin to two sides of a coin, reflects divine wisdom in human creation.
The verses on vicegerency and the knowledge of names elucidate mans exalted status as Gods vicegerent. The angels objection arises from their epistemic limitation, whereas the impartation of the knowledge of names to Adam reveals his unparalleled capacity to receive divine knowledge. Mans existential comprehensiveness, integrating the capacities for corruption and infallibility, qualifies him for vicegerency. This section provides a foundational framework for subsequent analyses concerning injustice, infallibility, and the system of retribution.
"And We said, O Adam, dwell, you and your spouse, in Paradise and eat from wherever you will but do not approach this tree, lest you be among the wrongdoers." (Surah Al-Baqarah, 2:35)
The phrase "lest you be among the wrongdoers" introduces injustice as the consequence of approaching the forbidden tree. Here, injustice is not construed as conventional sin but rather as existential deprivation and estrangement from a higher rank (such as the heavenly station). This concept originates within the realm of corporeality, encompassing human existential limitations.
Attributing injustice to prophets, including Adam, does not conflict with their infallibility, since injustice in this context means existential deprivation rather than intentional sin or transgression. Prophetic infallibility entails immunity from deliberate sin and epistemic error but does not exempt them from corporeal existential limitations that result in deprivation. This infallibility is moral and contingent, positioning prophets as servants of God who remain ontologically distant from absolute divine perfection.
"And He is not unjust to His servants." (Surah Aal-Imran, 3:182)
The use of the term "ظَلَّامٍ" (excessive injustice) denies any deficiency or deprivation in the divine essence. This distinction sets God apart as the source of absolute perfection in contrast to created beings who experience varying degrees of deprivation within the corporeal realm.
Injustice is a concept admitting gradation, ranging from minor deprivation in prophets to infinite estrangement in typical wrongdoers such as Pharaoh and Nimrod. This spectrum, analogous to monetary denominations from a single unit to billions, varies in intensity but fundamentally denotes distance from truth and perfection. In prophets, injustice connotes relative limitation in existential ranks, while in wrongdoers it culminates in complete deviation from truth.
The attribution of injustice to prophets, both conditionally (suspended) and actually, is permissible and does not contradict their infallibility. Conditional injustice, as exemplified in Surah Al-Baqarah, 2:35, serves as a divine admonition to avoid deprivation, whereas actual injustice refers to the occurrence of deprivation as a consequence of action. This distinction reflects Quranic precision in elucidating the relationship between deeds and retribution.
"And do not invoke besides Allah that which neither benefits you nor harms you. But if you did, then indeed you would be of the wrongdoers." (Surah Yunus, 10:106)
"And if you obey their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers." (Surah Al-Baqarah, 2:145)
These verses associate conditional injustice with the Prophet Muhammad (peace be upon him), warning against polytheism and estrangement from divine perfection. They underscore the prophetic model of perfection and remain consistent with his infallibility.
Traditional lexicons are inadequate for explicating Quranic vocabulary such as injustice due to their failure to consider contextual and specialised meanings. The Quran, as the divine lexicon, provides precise, context-sensitive definitions that distinguish its terminology from general, non-specialised interpretations. Injustice in the Quran signifies deprivation, obscuration, and estrangement from truth, encompassing various degrees.
Injustice in the Quran denotes existential deprivation and estrangement from perfection, attributed to prophets conditionally or actually, without contradiction to their moral infallibility. God, as the source of absolute perfection, is free from injustice. The concept admits gradation, encompassing prophets to typical wrongdoers. Verses in Yunus and Al-Baqarah articulate conditional injustice, revealing divine wisdom in admonishing the highest creation.
Divine names are classified into various degrees:
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The Divine Saints, unlike ordinary humans, possess knowledge in an actualised form. This knowledge, actualised within them, breathes life into societies. For instance, the prolonged lifespans of the Saints, such as Adam and Seth, were the result of their vitalising knowledge. In contrast, the reduction of the lifespan of contemporary humanity stems from the hazards caused by their incomplete knowledge.
The knowledge of the Names, especially the hidden Names, constitutes the epistemological foundation for human viceregency and evolution. The initial limitation of human knowledge was Divine wisdom for his survival, whereas the Divine Saints, with their actual knowledge, brought guidance and vitality. This section elucidates the role of knowledge in the gradual evolution of humanity and the position of the Saints.
And [mention] when We said to the angels, "Prostrate before Adam"; so they prostrated, except for Iblis. He refused and was arrogant and became of the disbelievers.
(Qur'an 2:34)
The prostration of the angels to Adam signifies his worthiness for Divine viceregency. The disobedience of Iblis, born of arrogance and envy, placed him among the disbelievers. This verse demonstrates the distinction between Divine obedience and disobedience, affirming man's status as a being deserving of prostration.
But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time."
(Qur'an 2:36)
Adam and his spouse's slip was the consequence of Satan's temptation, leading to their expulsion from Paradise and descent to Earth. This descent was the natural consequence of their deed, reflecting the causal system of creation. Although Adam's repentance was followed by Divine forgiveness, the descent remained a lasting punishment.
Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of Repentance, the Merciful.
(Qur'an 2:37)
Adams repentance, as the key to sin, brought Divine forgiveness, yet the descent, as the natural outcome of his act, remained. This reveals the complexity of the system of retribution in the Qur'an, which simultaneously embraces Divine forgiveness and the natural consequences of deeds.
God manages affairs through causes, as expressed in the hadith: Affairs proceed according to their causes (يَجْرِي الْأُمُورُ بِأَسْبَابِهَا). Retribution is the natural result of actions, akin to the breaking of glass by a thrown stone. This system reveals Divine wisdom in managing creation, where deeds, whether good or evil, produce their distinct consequences.
The angels prostration to Adam affirms his qualification for viceregency, while Iblis disobedience resulted from his arrogance. Adams slip and descent were the natural penalties of his deed, softened by repentance but leaving enduring consequences. The Divine causal system elucidates the causal relationship between actions and retribution, unveiling Divine wisdom in creation.
Many exegetical topics, such as the indiscriminate use of "viceregent" for singular or plural, have been reiterated for centuries without significant innovation. This repetition impedes deep contemplation of fundamental issues such as the nature of the Names, their role in guiding humanity, and the Qur'anic system of retribution.
Esoteric sciences, such as the knowledge of the Names, interpretation, activation, divination, and guardianship, once prevalent in religious scholarly centres, have gradually been neglected. Instead of reviving these sciences, religious knowledge has been confined to formal and non-operational discussions. For example, the science of divination, capable of systematisation and generalisation, has been overlooked.
Religious knowledge is obliged to assist purposeful guidance of humanity by reviving esoteric sciences such as the knowledge of the Names and individual codes. Instead of repetitive admonitions, often ineffective, it should provide scientific and practical rules, such as healing the sick and resolving social problems, to guide societies. The generalisation of these sciences could direct people towards the Divine religion, as indicated in Srah An-Nasr, verse 1:
When the victory of Allah has come and the conquest,
(Qur'an 110:1)
Repeated admonitions common in many religious circles are often ineffective. Instead of mere admonition, religious knowledge should employ scientific and practical rules, such as healing and problem-solving, to guide society. This task requires the revival and generalisation of esoteric sciences.
Religious knowledge must encompass practical sciences, such as chess and the understanding of social subjects (e.g., gambling and music), to allow more precise analysis of rulings and the effects of actions. Understanding practical subjects like the prohibitions of the "five evils" (gambling, wine, dance, music) aids in grasping their rulings and effects, preventing superficiality in religious knowledge.
The religious scholar must be comprehensive in both rational and transmitted sciences, encompassing all disciplines from chess to politics. Scientific centres should become comprehensive hubs of knowledge to regain their true stature as in the era of Imam Reza (a.s.). This transformation requires systematisation and education in both practical and theoretical sciences.
The verses of Srah al-Baqarah possess well-ordered rulings and effects, akin to a systematic game of chess, which must be analysed scientifically. Scientific centres should establish systems for analysing the rulings and effects of deeds by integrating practical and theoretical sciences to facilitate precise understanding of the verses and resolving religious issues. Teaching chess, as a tool to strengthen the mind and systematic analysis, can aid better comprehension of Qur'anic verses.
Unsubstantiated claims in some pilgrimage texts, such as granting the entire Paradise to pilgrims (e.g., the pilgrimage to Lady Masoumeh), are unscientific and popular in nature. Pilgrimage is a valuable act, yet unsupported assertions contradict Qur'anic wisdom and religious rationality.
Religious knowledge, by neglecting esoteric sciences and focusing on formalistic topics, has deviated from its primary mission. Reviving esoteric sciences, educating practical sciences, and systematisation within scholarly domains can help guide society purposefully and resolve religious challenges. Critiquing unsubstantiated pilgrimage texts and emphasising Qur'anic chess underscore the necessity for transformation in religious knowledge.
