Introduction

The Holy Quran, as the Divine Book of Guidance, with a profound and multi-layered expression, delineates the contrasting destinies of humanity when confronted with guidance or misguidance. Verses 35 to 38 of Surah Al-Baqarah, by narrating the story of Adam and his descent, portray the confrontation between the followers of guidance and those of disbelief and denial. This treatise, employing psychological, theological, and Quranic approaches, analyses these verses and, through a scientific and systematic perspective, examines key concepts such as fear (khawf), sorrow (huzn), and denial (takdhib). The objective is to provide a coherent framework for understanding human destiny, critique deviant discussions, and emphasise the necessity of scientific insight in the production of religious knowledge. Additionally, through a psychological examination of falsehood, the inner roots of denial of Divine verses are explored, and strategies for reinforcing religious identity are offered.

Part One: The Story of Adam and the Confrontation of Destinies

The Narrative of Adams Descent

Verses 35 to 38 of Surah Al-Baqarah narrate the story of Adam and his spouse in Paradise and their descent to Earth:

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ (بقره: ۳۵)
We said: O Adam, dwell you and your spouse in Paradise and eat thereof abundantly wherever you wish, but do not approach this tree, lest you become among the wrongdoers. (Al-Baqarah: 35)

Then Satan caused them to slip from that state and expelled them from what they were in. We said: Descend, some of you being enemies to others. And for you on the earth is a dwelling place and enjoyment for a time. (Al-Baqarah: 36)

فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ (بقره: ۳۶)
Then Satan caused them to slip from it and brought them out of what they were in. We said: Descend, some of you enemies to others. And for you on earth is a dwelling place and enjoyment for a time. (Al-Baqarah: 36)

Adam received words from his Lord, and He accepted his repentance; indeed, He is the Accepter of Repentance, the Merciful. (Al-Baqarah: 37)

فَتَلَقَّىٰ آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ (بقره: ۳۷)
Then Adam received words from his Lord, and He accepted his repentance. Indeed, He is the Most Accepting of Repentance, Most Merciful. (Al-Baqarah: 37)

These verses recount Adams story as a symbol of human destiny, who, when confronted with Satans temptation, falls from the heavenly rank but finds the way back to Divine guidance through repentance.

The Confrontation of Guidance and Misguidance

Verse 38 clarifies the contrast between two human destinies:

قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ (بقره: ۳۸)
We said: Descend, all of you, from it. Then when guidance comes to you from Me, whoever follows My guidance shall have no fear, nor shall they grieve. (Al-Baqarah: 38)

This verse introduces the followers of guidance as the path to liberation from fear and sorrow.

وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ (بقره: ۳۹)
And those who disbelieve and deny Our signs they are the companions of the Fire; they will abide therein eternally. (Al-Baqarah: 39)

This verse identifies disbelief and denial as the path to eternal punishment in the Fire.

The Concept of Fear and Sorrow

Fear (khawf) refers to the dread of the future, while sorrow (huzn) denotes grief related to the past. The followers of guidance shield humans from both, whereas disbelief and denial result in perpetual fear and sorrow.

Relativity in Guidance and Misguidance

Followers of guidance in the highest capacity achieve complete absence of fear and sorrow, but in lesser capacities, these states are relative, and humans may experience some degree of fear or sorrow. Similarly, disbelief and denial do not necessarily culminate in eternal damnation, given the possibility of repentance and distinctions between disbelief and denial.

Summary of Part One

Verses 35 to 38 of Surah Al-Baqarah, through the narrative of Adam, portray the confrontation between obedience and disobedience. These verses present the followers of guidance as the way to freedom from fear and sorrow, and disbelief and denial as the path to eternal punishment in the Fire. The relativity in these two paths refers to degrees of faith and the possibility of repentance, inviting humans to conscious choice of guidance.

Part Two: Critique of Deviant Discussions and Necessity of Scientific Insight

Insignificance of Deviant Discussions

Discussions such as the location of Adams Paradise, the manner of descent, or physical details (e.g., which foot Adam landed with or whether Eve descended before him) are futile and deviant. These topics, debated for centuries, deviate from the primary purpose of Quranic guidance and waste scientific energy.

Critique of Eclectic Discussions

Discussions such as the purity or impurity of the bodily appendages of Imam Mahdi (may God hasten his reappearance) are not only futile but also eclectic and misleading. Such issues divert the scientific mindset away from solving real societal problems.

Necessity of Scientific Insight

Scientific insight, as the believers discernment, is essential for distinguishing beneficial discussions from deviant ones. Religious science must, by strengthening this attribute, avoid entrapment in fruitless issues.

Priority of Contemporary Issues

Contemporary issues, such as the confrontation between guidance and misguidance, should be prioritised in interpretation and research. These issues respond to societys current needs and steer religious science toward efficacy.

Summary of Part Two

Critique of deviant and eclectic discussions emphasises the necessity for religious science to focus on practical issues. Scientific insight, as a spiritual and rational discernment, protects scholars from entanglement in futile debates and guides the production of knowledge relevant to contemporary needs.

Part Three: Psychology of Falsehood and Denial

Repetition of the Word Falsehood in the Holy Quran

The word kidhb (falsehood) and its derivatives occur 283 times in the Holy Quran. Denial of Divine verses, as a form of falsehood, is a grave sin that distances humans from guidance.

وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ (بقره: ۳۹)
And those who disbelieve and deny Our signs they are the companions of the Fire; they will abide therein eternally. (Al-Baqarah: 39)

Psychological Roots of Falsehood

Falsehood may not be inherent in human nature but stems from inner corruptions such as fear, weakness of will, or lack of self-confidence. Denial of Divine verses, as an active form of falsehood, has its roots in these inner factors.

Prohibition of Falsehood in Faith

Narrations emphasise that the believer does not lie, unlike other sins that may be committed:

المؤمن یزني یمکن، المؤمن یسرق یمکن، المؤمن یکذب لا والله لا والله لا
A believer may fornicate, may steal, but does not lie, by God, no, by God, no.
(This narration highlights the role of honesty in the identity of faith.)

Summary of Part Three

Denial of Divine verses, as a form of falsehood, originates in inner corruptions such as fear and weakness of will. The Holy Quran, by prohibiting falsehood in faith, invites believers to honesty and freedom from denial. Psychological examination of