Verse 40 of Surah Al-Baqarah, as a commencement of the Quranic discourse with the Children of Israel, encompasses profound and fundamental concepts within the theological and educational system of the Holy Quran. This verse, by addressing three pivotal themes of blessing, covenant, and reverence, delineates the relationship between humanity and God in the framework of divine grace, reciprocal responsibility, and spiritual awareness. Just as the sun radiates its light across the expanse of the earth, this verse, with clarity and firmness, illuminates the path of guidance for its audience. The present treatise, adopting a scholarly and systematic approach, analyses this verse and explicates its dimensions, aiming to present its concepts in an elevated and academically appropriate manner for researchers and scholars.
Blessing in the Holy Quran is akin to a pristine stream, an embodiment of boundless divine grace flowing towards the servants. Verse 40 of Surah Al-Baqarah, with the address O Children of Israel, remember My favour which I have bestowed upon you
(Y Ban Isrl, uthkur nimat allat anamtu alaykum), invites the Children of Israel to contemplate the divine blessings. This blessing is not merely a bestowed gift, but a gracious favour granted out of divine benevolence, transcending the fundamental needs of humanity.
Divine blessings may be categorised into two types: obligatory blessings, which constitute a duty, such as intellect, and gracious blessings, which are bestowed out of kindness, such as the mission of the prophets. Intellect, like an inner lamp, is essential for the duty; without it, obligation results in neglect, as in the case of animals who are exempt from accountability due to the absence of intellect. However, the sending of prophets, analogous to providing a mount to a weary traveller, is a grace that smooths the path of guidance.
The Holy Quran refers to two divine proofs: the inner proof (intellect) and the outer proof (prophets and messengers). Intellect, as a compass within human existence, directs one in the path of obligation, whereas the prophets, like stars in the guidance sky, illuminate the way more clearly. It is narrated: God has two proofs upon mankind: an apparent proof, which is the prophets and messengers, and an inner proof, which is intellect
(Inna lillhi al al-nsi ujjatayn: ujjatun hirah hiya al-anbiyu wa al-rusul, wa ujjatun binah hiya al-aql). These two complement each other and complete the divine guidance system.
The gracious favour may be likened to giving a mount to a wayfarer who must travel a long path. Although the traveller may reach the destination on foot, the mount makes the journey easier and faster. The sending of prophets and heavenly scriptures represents such a favour that facilitates guidance without negating the necessity of obligation.
Divine blessings in verse 40 of Surah Al-Baqarah, with an emphasis on gracious favour, demonstrate an aspect of Gods infinite kindness. Intellect and prophets, as inner and outer proofs, complement each other and guarantee human guidance. These blessings invite not only the Children of Israel but all nations to reflect upon divine grace and to fulfil their obligations.
Verse 40 of Surah Al-Baqarah, through the phrase And fulfil My covenant [with you] that I will fulfil your covenant [with Me]
(Wa awf biahd f biahdikum), refers to the divine and created covenant. Covenant, as a bilateral agreement, depicts a reciprocal relationship between God and His servants. This covenant, particularly in the heavenly scriptures such as the Torah and the Gospel, is presented as the promise of the advent of the Seal of the Prophets (Peace be upon him).
The address O Children of Israel
in the verse refers to those Israelites who were present during the revelation of the Quran in Medina or other regions, not merely the people of Moses or prior generations. This address reflects, like a mirror, the historical and contemporary responsibility of the Children of Israel towards divine blessings and the covenant with God.
The divine covenant, as presented in heavenly scriptures such as the Old and New Testaments, refers to the promise of the advent of the Final Prophet. These promises, as signs along the path of history, invited the Children of Israel to accept the Messenger of God. Fulfilment of this covenant leads to guidance, safety, and security, as the Quran states: There shall be no fear upon them, nor shall they grieve
(L khawfun alayhim wa l hum yazann).
To gain a deeper understanding of the divine covenant, comparative study of the heavenly scriptures, including the Torah and the Gospel, alongside the Quran, is indispensable. This study acts as a key that unlocks the doors of knowledge and reveals the continuity of divine religions. Such an approach, with due respect to the heavenly scriptures and through a scientific methodology, can reinforce the status of the Quran in global discourse.
Shiite and Sunni narrations, as repositories of religious knowledge, require comparative examination to identify points of convergence and divergence. This process aids in purifying narrations and identifying forgeries. For instance, prophetic narrations transmitted in Shiite sources by reliance on the Imams transition from mursal (disconnected) to musnad (connected) status, thus gaining greater credibility.
Forgery of narrations, especially in the post-Prophetic era, has posed a challenge in the sciences of hadith. Often motivated by political and social incentives, this necessitates critical examination of narrations. Seminaries, adopting a scientific approach, can refine these narrations and highlight authentic knowledge.
The divine and created covenant in verse 40 of Surah Al-Baqarah reveals an inseparable bond between God and His servants. This covenant, promised in the heavenly scriptures, calls the Children of Israel to accept the Seal of the Prophets. Comparative study of heavenly scriptures and narrations, as a scientific tool, can clarify this bond and consolidate the Qurans position in global discourse.
The phrase And fear Me alone
(Wa iyyya farhabn) in verse 40 of Surah Al-Baqarah refers to the concept of reverence. Reverence, contrary to the erroneous interpretation as fear and terror, denotes caution, diligence, and attentiveness towards God. This concept, like a vigilant guardian, invites humans to safeguard their relationship with God.
Reverence, alongside desire (aspiration and yearning towards God), forms the two complementary aspects of the human-God relationship. Desire acts as an attraction towards divine blessings, while reverence serves as a safeguard against missteps, maintaining balance on the path of guidance. The Quran states in another verse: And they call upon Us with desire and reverence
(Wa yadn rghaban wa rahaban).
Interpreting reverence as fear and terror is incorrect and implants fear in hearts instead of love and affection towards God. God, as a precious jewel, deserves attention and caution rather than fear. This misinterpretation hinders the promotion of divine love within religious education.
Reverence is like the caution one exercises towards a valuable object, such as a precious cloth. This caution is not born of fear but stems from the objects worth and significance. Similarly, God, as an intelligent and perceptive being, deserves such attentiveness.
Reverence transcends piety; piety pertains to righteous action and abstention from sin, whereas reverence involves theoretical awareness and carefulness before God. The Quran states: Indeed, your Lord is ever watchful
(Inna rabbaka labil-mird), emphasising Gods vigilance and the necessity of human attentiveness.
