The verses concerning the taking of the covenant from the Children of Israel and the raising of the Mount (r or Jabal) above them are presented in a profound and multilayered manner in two Quranic verses: verse 63 of Surah Al-Baqarah and verse 171 of Surah Al-Arf. These verses, by referring to one of the most significant historical and spiritual events of the Children of Israel, discuss themes such as divine miracles, the covenant and divine pact, and the theological challenges associated with free will and compulsion in faith. The interpretation of these verses, due to their theological, linguistic, and sociological complexities, requires a precise, scientific, and multidimensional approach. In this treatise, adopting an academic approach and preserving all the details of the original lecture, these verses are analysed with an endeavour to elucidate the concepts in an exalted language befitting a highly learned audience, ensuring both scholarly validity and literary elegance. This exegesis critically examines traditional interpretations and, emphasising the inherent gentleness and subtlety of religion, refrains from attributing violence to divine miracles.
The verses under discussion present two Quranic narrations of a single event, each illuminating different aspects of the incident with distinct linguistic and rhetorical subtleties.
And when We took your covenant and raised above you the Mount, [saying], Take what We have given you with determination and remember what is therein that perhaps you may become righteous.
(Al-Baqarah, 2:63)
And when We raised the mountain above them as if it were a canopy, and they thought that it would fall upon them, [We said], Take what We have given you with determination and remember what is therein that perhaps you may become righteous.
(Al-Arf, 7:171)
From a linguistic and rhetorical perspective, the aforementioned verses contain subtleties that indicate the gentleness and delicacy of the event. The term rafan (we raised) in verse 63 of Surah Al-Baqarah denotes raising with softness and measured movement, contrasting with qalan which implies uprooting and sudden forceful motion, often evoking fear. This lexical choice demonstrates the Qurans precision in conveying meanings. In verse 171 of Surah Al-Arf, the phrase naaqn is used to mean movement with attraction and rhythmic motion, a characteristic referenced in traditions with notions such as zawjatun naqah (a lively spouse). Furthermore, the simile ka-annahu ullah (as if it were a canopy) likens the mountain to a shade or cloud, emphasising the non-threatening and gentle nature of the event. The phrase wa ann annahu wqiun bihim (and they thought it would fall upon them) alludes to a gentle descent akin to rain or mist, not a harsh collapse or earthquake-like occurrence.
These verses manifest the miracle as an extraordinary event transcending natural laws. The raising of the mountain, or part thereof, above the Children of Israel serves as a sign of divine power and proof of the prophethood of Moses (peace be upon him). Unlike miracles with explicit textual commands, such as Strike the stone with your staff, these verses represent a manifestation of the miracle, allowing for various interpretative possibilities. This miracle was designed not to frighten, but to demonstrate divine majesty and invite acceptance of the covenant.
Certain traditional exegeses, influenced by violent psychological perspectives and weak linguistic analysis, have interpreted these verses as presenting the miracle as a tool for frightening and coercing the Children of Israel to accept the covenant. Such interpretations conflict not only with the principle of free will in faith (l ikrha f al-dn) but also undermine the spiritual value of the covenant. From the standpoint of philosophy of religion, coerced faith lacks authenticity and cannot lead to genuine piety. A miracle, as a divine sign, should guide and soothe, not threaten.
The presence of violence in the interpretation of these verses stems from historical and cultural influences. Authoritarian structures, such as the Umayyad and Abbasid caliphates and certain Persian monarchs, propagated a culture of force and bullying, damaging religion and Islamic societies. This culture infiltrated familial and social relations, resulting in phenomena such as street children and increased crime rates. Abuse of powerwhether through wealth, property, or statusto dominate others indicates moral weakness and deviation from religious teachings.
The culture of violence has afflicted society, affecting all strata from the seekers to the sought. This affliction manifests in harsh familial behaviours, such as expelling children, and in social problems like street children. Psychologically, violence exacerbates rather than resolves issues and ultimately leads to failure. Longer paths, based on patience and gentleness, yield more sustainable outcomes.
The placement of violent instruments such as daggers and knives near the shrine of Imam Reza (peace be upon him) is incongruous with his benevolent and gentle nature. These symbols, remnants of criminals and oppressors, promote a culture of violence instead of serenity and spirituality. Replacing these instruments with religious symbols such as the Holy Quran and traditions could elevate the spiritual ambience of sacred places.
Violent behaviours, such as shouting in sermons and pulpit speeches, conflict with the spirit of the Holy Quran (fa-anitand be silent). Such behaviours, common in some Islamic countries, are products of a culture of domination and lack of religious education. Sermons should be calm, impactful, and grounded in gentleness to convey the divine message appropriately.
Harsh clothing and behaviourssuch as rigid shoes and hatscontribute to physical and psychological ailments, including increased rates of stroke. Use of light colours, such as green for Sayyids, and traditional scholars attiresuch as the Abb and Naln (slippers)which symbolise freedom and softness, can foster a culture of gentleness. The Naln, owing to its natural design and comfort, surpasses modern shoes and benefits both body and soul health.
The Children of Israel repeatedly made covenants and broke them. This is explicitly mentioned in verses such as 83 and 93 of Surah Al-Baqarah and verse 155 of Surah An-Nis:
And when We took the covenant from the Children of Israel, [enjoining] Do not worship except Allah; and to parents do good.
Then, because of their breaking of their covenant and their disbelief in the signs of Allah and their killing of the prophets without right...
These covenants, which included abstaining from polytheism, showing kindness to parents, and observing divine commandments, were repeatedly violated. This pattern provides a lesson on the importance of free will and commitment to divine pacts.
Some interpretations, relying on Israiliyyat (Jewish traditions) and rumours, have associated the miracle with violence and superstitions (such as unilateral prostration by Jews). These interpretations lack credible evidence, are unreliable, and harm religion. Religious scholarship must be documented, tangible, and based on text and reason to avoid false attributions to peoples and groups.
Verses 63 of Surah Al-Baqarah and 171 of Surah Al-Arf, manifesting as a miracle, refer to the event of taking the covenant from the Children of Israel and raising the Mount (r or Jabal) above them. This miracle was designed not to intimidate, but to affirm the prophethood of Moses (peace be upon him) and divine grandeur. Quranic vocabulary and expressions such as rafan, naaqn, and ka-annahu ullah emphasise the gentleness and delicacy of the event and contradict violent interpretations. Violence in interpreting these verses results from historical and cultural influences, such as the Umayyad and monarchical dominance, which have distanced religion from its gentle essence. Reforming this culture requires promoting gentleness in behaviour, appearance, and sermons, alongside producing well-documented religious knowledge. The multiple covenants and their breaches by the Children of Israel offer a lesson on the importance of free will in faith. These verses, by addressing the foundations of miracle and covenant, invite researchers to deeper theological, linguistic, and sociological analysis, underscoring the necessity of returning to gentleness and purity in religion.
Supervised by Sadegh Khademi
