The Holy Quran, like a pristine spring, presents ethical and social truths to humanity through clear and profound verses. Verse 44 of Surah Al-Baqarah, employing an admonitory and reproachful tone, addresses the religious elite due to the contradiction between enjoining good and the lack of practical commitment to it. This verse, centred on the concept of Birr (benevolence), critiques voluntary relativism and calls for reflection. The present writing, adopting a scientific and academic approach, systematically analyses the content of this verse. The objective is to offer a comprehensive and distinguished interpretation that, while preserving all details of the original content, elucidates the ethical, social, and religious dimensions of Birr and the responsibility of elites to harmonise speech and action, using a dignified language appropriate for an educated audience. This work enriches its content by employing metaphors and literary allusions, whilst maintaining its academic nature.
Translation: Do you enjoin upon mankind righteousness and forget yourselves while you recite the Scripture? Then will you not reason?
This verse, employing a reproachful tone, censures the religious elite of the Children of Israel for the contradiction between their speech and action. The address Then will you not reason? is an invitation to reflection and self-purification to resolve this contradiction.
Verse 44 of Surah Al-Baqarah, due to its multiple and profound discussions, necessitates a comprehensive interpretation. A superficial or cursory approach in its exegesis risks distortion of meaning and deviation from the Holy Quran.
The main axis of the verse is the concept of Birr, meaning benevolence and goodwill. The verse censures those who enjoin others to righteousness yet fail to practise it themselves.
Contrary to some interpretations, the verse is limited solely to enjoining good (Birr) and does not mention the prohibition of vice. This distinction indicates the affirmative and positive approach of the verse.
Some exegetes, including Mulla Sadra, have erroneously linked this verse to enjoining good and forbidding evil, whereas the Quranic context centres exclusively on Birr.
Verse 44 of Surah Al-Baqarah, centred on the concept of Birr, censures the religious elite for the contradiction between enjoining good and failing to act accordingly. This verse, through a positive approach, underscores the importance of harmony between speech and deed and the role of reason in actualising goodwill.
The concept of Birr in the Arabic language encompasses three dimensions: Bir (the act of good), Bar (the source or noun of good), and Bar (the doer of good). These dimensions are examined in moral philosophy as active, substantive, and agentive aspects.
The dimensions of Birr in moral philosophy require profound study; however, religious sciences have not sufficiently addressed this subject.
Religious knowledge, in examining the philosophy of rulings and ethical topics such as Birr, suffers from shortcomings and insufficient attention to these essential sciences.
Recognising the criteria and contexts of rulings and subjects, including Birr, is essential for precise Quranic exegesis and implementation of religious commandments.
The objects of Birr divide into three categories: benevolence towards religion (God and the Prophet), benevolence towards kinship (relatives, friends, neighbours), and benevolence towards enemies (adversaries and strangers).
The highest level of Birr is benevolence towards religion, God, and the Prophet, such as lending to God or supporting the Prophets and saints.
Translation: Who is it that would loan Allah a goodly loan?
This verse refers to religious benevolence as an example of Birr.
Promotion, endorsement, embellishment, and support of religion are all examples of Birr towards God and the Messenger.
Benevolence towards relatives, friends, neighbours, compatriots, and co-religionists includes maintaining kinship ties and supporting close relations.
The hadith Al-Jr Thumma Ad-Dr from Lady Fatimah (peace be upon her) emphasises prioritising benevolence to the neighbour over oneself.
Al-Jr Thumma Ad-Dr
Translation: The neighbour first, then the house.
The proverb The lamp that is allowed at home is forbidden in the mosque is incorrect, because the mosque is the primary house of the believer.
Unlike a material house, which loses ownership after death, the mosque is the principal house of the believer.
Self-centredness and disregard for others, contrary to Birr, lead to hardening of the heart and social alienation.
The poem You who are indifferent to the suffering of others / Truly you are the essence of humanity points to the necessity of empathy and benevolence towards others.
Man must hold himself responsible for benevolence and avoid self-centredness in goodwill.
The concept of Birr, with its active, substantive, and agentive dimensions, is a comprehensive call to goodwill, encompassing benevolence towards religion, kinship, and even enemies. The critique of self-centredness and emphasis on neighbourhood and empathy transform this concept into an ethical and social framework necessitating practical commitment.
Over ninety percent of seminary students face financial difficulties and debt, indicating insufficient support for them.
Establishing a tribunal to address the financial and social problems of seminary students is imperative to actualise practical benevolence.
The Holy Quran, like a pure spring, presents ethical and social truths to humanity in clear and impactful verses. Verse 44 of Surah Al-Baqarah addresses religious elites with a tone of admonition due to the contradiction between enjoining good and failing to adhere to it practically. This verse, centred on the concept of Birr (righteousness or goodness), critiques voluntary relativism and invites reflection.
The present study, adopting a scientific and academic approach, systematically analyses the content of this verse. The objective is to provide a comprehensive and dignified interpretation that preserves all details of the original content and employs a solemn language appropriate for highly educated audiences. It elucidates the ethical, social, and religious dimensions of Birr and the responsibility of elites to harmonise their speech and actions. Employing allegories and literary references enriches the content while maintaining its academic nature.
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ أَفَلَا تَعْقِلُونَ
Translation: Do you enjoin righteousness upon the people while you forget yourselves, although you recite the Scripture? Then will you not reason?
This verse, with a reproachful tone, censures the religious elites of the Children of Israel for the discrepancy between their speech and conduct. The phrase "Then will you not reason?" is an invitation to reflection and self-reformation to eliminate this contradiction.
Due to the multiple and profound issues encompassed by verse 44 of Surah Al-Baqarah, a comprehensive interpretation is necessary. Being superficial or cursory in its exegesis risks distorting the meaning and misconstruing the Holy Quran.
The core of the verse is the concept of Birr, which means righteousness and benevolence. The verse censures those who command others to righteousness but fail to practise it themselves.
Contrary to some interpretations, the verse is exclusively concerned with enjoining good (Birr) and does not address forbidding evil. This distinction indicates a positive and affirmative approach within the verse.
Certain commentators, including Mulla Sadra, have erroneously related this verse to the combined concept of enjoining good and forbidding evil, whereas the Quranic context restricts the verses focus solely to Birr.
Verse 44 of Surah Al-Baqarah, centred on the concept of Birr, censures religious elites for the discrepancy between enjoining good and failing to practice it. The verse adopts a positive approach, emphasising the importance of alignment between speech and action and the role of reason in actualising benevolence.
The concept of Birr in Arabic has three dimensions: Birr (the act of goodness), Bar (the verbal noun of goodness), and Bar (the agent of goodness). These dimensions are examined in moral philosophy as the active, verbal noun, and agentive aspects respectively.
The dimensions of Birr in ethical philosophy require profound scrutiny; however, religious sciences have hitherto not sufficiently addressed this subject.
Religious sciences demonstrate deficiencies in analysing the philosophy of legal rulings and ethical subjects, including Birr, and have not paid adequate attention to these essential disciplines.
Understanding the criteria and subjects of rulings, such as Birr, is essential for precise Quranic exegesis and the application of legal rulings.
The objects of Birr are divided into three categories: benevolence towards religion (God and the Prophet), benevolence towards kinship (relatives, friends, neighbours), and benevolence towards enemies (adversaries and foreigners).
The highest degree of Birr is benevolence towards religion, God, and the Prophet, such as lending to God or supporting the prophets and saints.
مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا
Translation: Who is it that would loan Allah a goodly loan?
This verse refers to religious benevolence as an example of Birr.
Promotion, approval, embellishment, and support of religion are all examples of Birr directed towards God and the Messenger.
Benevolence to relatives, friends, neighbours, compatriots, and co-religionists includes maintaining kinship ties and supporting close relations.
The tradition "Al-Jr Thumma al-Dr" from Lady Fatimah emphasises prioritising benevolence towards neighbours over oneself.
الجار ثم الدار
Translation: The neighbour, then the house.
The proverb "The lamp that is permissible in the house is forbidden in the mosque" is incorrect because the mosque is the believers true home.
The mosque, unlike a material house whose ownership ceases upon death, is the believers true home.
Self-centredness and neglect of others, contrary to Birr, lead to hardness of heart and social alienation.
The poem "You who are indifferent to the sufferings of others / Indeed, you are not truly human" highlights the necessity of empathy and benevolence towards others.
Humans must consider themselves responsible for benevolence and avoid self-centredness in doing good.
The concept of Birr, encompassing active, verbal noun, and agentive dimensions, constitutes a comprehensive call to benevolence, including goodness towards religion, kin, and even enemies. The critique of self-centredness and emphasis on neighbourhood and empathy transform this concept into an ethical and social framework requiring practical commitment.
More than ninety percent of religious seminary students face financial difficulties and indebtedness, indicating insufficient support for them.
Establishing a court to address the financial and social issues of seminary students is essential to actualise practical benevolence.
