Verses 63 and 64 of Surah Al-Baqarah, in continuation of the discourse concerning the Children of Israel, address the covenant, the commitment to divine commands, and the breach of the covenant by this people. These verses, articulated with profound and guiding expression, provide lessons for the individual and social life of the believers. Verse 63 emphasises the covenant and the necessity of steadfast and continuous adherence to revelation, whereas verse 64, by referring to the people's turning away and God's mercy, examines the roots of weakness in commitment to the covenant. This exegesis, employing a scholarly and multidimensional approach, analyses these verses linguistically, theologically, jurisprudentially, and sociologically, elucidating the divine messages for a learned academic audience in a refined and appropriate language. The purpose of this treatise is not only a deeper comprehension of the verses but also the provision of solutions for rectifying individual and social challenges in light of Quranic guidance.
وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ
And when We took your covenant and raised above you the Mount, [saying], Take what We have given you with strength and remember what is therein that you might be mindful [of God].
Verse 63 of Surah Al-Baqarah, by referencing the covenant taken from the Children of Israel and the raising of Mount Tr above them, addresses practical commandments and continuous attention to revelation. The subsequent portion of the verse ("Take what We have given you with strength and remember what is therein that you might be mindful") encapsulates the principal message and divine mandate, arranged according to a rational and logical sequence. This structure, from a rhetorical perspective, contains three key components: the divine command ("Take"), continuous attention ("Remember"), and the ultimate goal ("Mindfulness [Taqw]"). This sequence reflects the Qurans logic in practical and spiritual guidance, linking acceptance of revelation with conscious and purposeful action.
The word "خذوا" in this verse is an imperative exhortation denoting acceptance and commitment to divine commands with particular importance and attention. From linguistic and jurisprudential viewpoints, this term surpasses mere formal action, implying heartfelt and practical acceptance of revelation. This is an invitation to serious and ardent dedication to obeying divine instructions, directing the believer toward deepening the relationship with God and society.
The phrase "ما آتيناكم" refers to the divine gift, accompanied by grace and favour. Linguistically, "آتينا" (from the root أتى) denotes the delivery of revelation with divine blessing and grace, not merely a physical bestowal. This term highlights the exalted status of revelation as a divine gift intended for human guidance, presented with the Lords kindness and love.
The content of "ما آتيناكم" encompasses divine commands regulating the believers lives in all aspects: their relationship with God, with themselves, with fellow believers, and with society and other creatures. These commands, as a comprehensive blueprint for life, embrace all existential dimensions of humans. Theologically, this comprehensiveness demonstrates revelations role as a complete guide for human felicity.
The claim of separating religion from life, politics, or worldly affairs stems from existing problems in life and politics, not from the essence of religion. From the philosophy of religion standpoint, this claim results from social and political dysfunctions mistakenly attributed to religion. Divine revelation was sent down to regulate all aspects of life, and any artificial separation between religion and the world contradicts the purpose of the Quranic revelation. Religion is like a light illuminating lifes darkness, and its separation from the world results in the extinguishing of this light.
Divine revelation, as a pure and life-giving stream, was revealed to regulate human relations with God, self, others, and creatures, without distinguishing between religious and worldly affairs. From a theological perspective, this comprehensiveness indicates revelations role as an all-encompassing system for human guidance. Any endeavour to confine religion to acts of worship or to isolate it from life equates to depriving humans of full divine guidance.
Existing problems in life or politics are the result of deviation from divine commands, not from the essence of religion. Sociologically, these issues arise from failure to adhere to the principles of revelation. Rectifying these problems requires returning to Quranic commands and practising them with strength and awareness. Religion, as a solid foundation, has the capacity to reform all aspects of life, provided it is correctly understood and implemented.
The phrase "بِقُوَّةٍ" signifies acting upon divine commands with full material and spiritual capability, and in a non-perfunctory manner. Linguistically and exegetically, "قوة" refers to complete diligence, earnestness, and deep commitment to revelation. This adverb invites the believer to sincere and passionate endeavour in executing divine commands, so that action is not habitual or superficial but performed from the depth of the soul with full awareness.
Discrimination, fragmentation, and division in the practice of divine commands result from lack of commitment to "بِقُوَّةٍ". Jurisprudentially, selective application of rulings and neglect of some commands contradict the comprehensive spirit of religion and lead to misguidance. Religion is a unified entity, and fragmenting it results in the believers spiritual and practical death.
The phrase "وَاذْكُرُوا مَا فِيهِ" means continuous attention and recollection of the content of revelation, not merely formal preservation. Rhetorically, "اذكروا" is a continuous imperative emphasising the necessity of perpetual awareness and contemplation of revelations content. This attention goes beyond superficiality and invites the believer to understand and consciously act upon all aspects of revelation.
"خذوا" is a momentary imperative indicating initial acceptance of revelation, whereas "اذكروا" is a continuous imperative stressing ongoing awareness and action. Syntactically, this distinction indicates two key stages of interaction with revelation: initial acceptance and sustained conscious engagement. These two commands are like two wings enabling the believers flight towards taqw.
The phrase "مَا فِيهِ", due to its relative pronoun construction, is universal and encompasses all the content of revelation. Semantically, this universality negates any selective practice of religion. Revelation is like an infinite ocean that contains all human guidance needs, inviting the believer to dive into its depths.
Focusing on some parts of religion while neglecting others is inconsistent with "بِقُوَّةٍ" and "مَا فِيهِ". Morally and jurisprudentially, such partial practice results in discrimination within religion and diverges from the comprehensiveness of revelation. The believer is akin to a gardener who must tend to all branches of the religious tree rather than settling for a few.
Practice of revelation must be accompanied by attention and awareness, not habit, repetition, or negligence. Psychologically, attention is the key factor in the efficacy of action. An action performed without awareness is like a seed sown in unsuitable soil that bears no fruit.
Practice must encompass all aspects of religion (ritual, hygienic, ethical, financial). Jurisprudentially, religion is a comprehensive system covering all lifes facets. Selective practice of rulings is like separating components of a system, leading to its collapse.
Some believers focus on acts of worship but neglect rulings such as cleanliness, mercy, or lawful and unlawful matters. This discrimination, sociologically, causes imbalance in religious character and deprives society of religions comprehensiveness. The believer is like a building that will collapse if some of its pillars are weak.
Discrimination in practising religion leads to the misguidance of the believer. From a theological perspective, this misguidance results from distancing oneself from the comprehensiveness of divine revelation. Religion only serves as a guide when all its rulings are fully observed; selective adherence is akin to being lost on a path for which the complete map is available.
Some believers pay attention to worship, yet neglect rulings such as khums, cleanliness, or kinship ties. From a jurisprudential viewpoint, this neglect signifies a weakness in understanding the comprehensiveness of religion. All rulings function as interconnected links of a chain that guarantees human felicity; neglecting any link renders the chain incomplete.
In religious sciences, numerous works exist regarding prayer, purification, and khums, but topics such as commerce, hudud (legal penalties), diyat (blood money), and health receive less attention. Scientifically, this imbalance results from improper prioritisation in religious research. Religious knowledge must encompass all aspects of life to adequately address societal needs.
Religious sciences include a chapter on purification, but lack an independent chapter dedicated to cleanliness and hygiene. From a scientific perspective, this gap indicates negligence towards hygienic rulings, which contradicts the spirit of religion (cleanliness as part of faith). Cleanliness acts as a mirror reflecting both the outward and inward purity of the believer.
Historically, some religious and public places were in unsatisfactory hygienic conditions. Socially, this state results from neglecting religious hygienic rulings. Rectifying this situation requires promoting a culture of cleanliness under the guidance of religious teachings.
Religious scholars have seldom focused on educating hygienic rulings (such as waste management or tooth brushing). Pedagogically, this gap has diminished religions effectiveness in everyday life. Teaching these rulings serves as a bridge linking religion with daily life.
Concentrating religious knowledge on rulings such as prayer and purification, while neglecting other topics, has rendered the religious system incomplete. Scientifically, this focus detracts from the comprehensiveness of religious knowledge and leaves emerging issues unanswered.
Many scholars have not completed the entire course of religious knowledge, leaving discussions unfinished. Scientifically, this incompleteness reflects weaknesses in religious education systems and the lack of comprehensive planning. Religious knowledge is like a structure whose incompletion jeopardises its stability.
To address the incompleteness of religious knowledge, systematic and comprehensive study (from the beginning or the end of topics) is essential. Methodologically, this proposal facilitates the completion of the religious system and its responsiveness to contemporary needs. Organised study is akin to a map that paves the way for the advancement of religious knowledge.
It is imperative to endeavour to compile Quranic religious knowledge and examine neglected topics (such as diyat and emerging issues). Scientifically, this effort presents religious knowledge as a dynamic system responsive to the challenges of the age.
Religious knowledge must be pursued with full commitment and without discrimination across all topics. Scientifically, such commitment aids the maturation of religious knowledge and the elimination of existing gaps. Commitment functions as the force that sets the wheels of religious knowledge in motion.
Practising religion out of habit, repetition, or inattentiveness contradicts the principle of and remember what is therein. Psychologically, formalistic practice lacks spiritual value and does not lead to guidance. Religious practice is like a flower that blooms only through the watering of awareness.
Performing acts of worship (such as prayer at its prescribed time) without attention and tranquillity contradicts the spirit of religion. Jurisprudentially, the quality of action (attention and calmness) takes precedence over quantity (timing). Worship without attention is like a sound lost in the void.
The believer must prepare physically and spiritually before worship to perform it attentively. Pedagogically, this preparation enhances the effectiveness of worship and the realisation of and remember what is therein. Preparation resembles fertile soil in which the seed of worship bears fruit.
Many believers, due to inattentiveness, have not learned the meanings of acts of worship (such as prayer). Educationally, this neglect stems from inadequate instruction and neglect in learning. Understanding meanings is the key that opens the doors of religious knowledge.
Neglecting to learn religious rulings and meanings results from lack of dedication and disregard. Psychologically, this neglect leads to decreased religious commitment. Learning religion is a journey that leads the believer to the destination of felicity.
Learning the meanings of acts of worship (such as prayer) is possible even for non-Arabic speakers and excuses for neglect do not hold. Pedagogically, this possibility emphasises the believers responsibility to acquire religious knowledge. Learning is like a light that dispels the darkness of ignorance.
The phrase Lallakum Tattaqn implies the requirement of piety, not definite causality, and prevents arrogance or despair. Theologically, Lalla indicates the possibility of salvation dependent on other factors. This expression is like a torch illuminating the path, but walking it depends on human will.
Piety signifies existential self-restraint, resistance, and steadfastness in fulfilling duties, not merely negative avoidance. Ethically, piety is an active and positive trait leading to perseverance on the path of truth. Piety acts as a shield protecting the believer from lapses.
Verse 63 of Surah Al-Baqarah, by emphasising the covenant and commanding steadfast and attentive practice, provides a roadmap for guiding believers. This verse, inviting complete acceptance of revelation and conscious adherence to all its aspects, negates any form of selectivity or formalism. The critique of discrimination in religious practice and emphasis on the comprehensiveness of revelation offer profound lessons for personal and social reform. Believers, by adhering to these instructions, can attain existential piety, which is the key to eternal felicity.
Thumma tawallaytum min badi dhlik falawl falu llhi alaykum wa ramatuhu lakuntum mina al-khsirn
Then after that, you turned away. So if not for the grace of Allah upon you and His mercy, you would certainly have been among the losers.
Verse 64 refers to the breach of covenant by the Children of Israel who, due to weakness and frailty of spirit, swiftly turned away from their commitments. Historically, this breach resulted from the harsh living conditions of this people during the era of Pharaoh, which undermined their endurance and psychological stability.
Pharaohs humiliation, including insult, beating, and degradation of the people, rendered the Children of Israel weak, frail, and lacking steadfastness. Psychologically, this humiliation reduced their self-confidence and mental resilience, facilitating the breach of covenant. Humiliation acts like a poison that withers the roots of steadfastness within the people.
Harshness and humiliation in upbringing (such as beating children) lead to weakness, decay, and loss of independence. Educationally, this method, rather than strengthening character, results in psychological and social destruction of the individual and society. Upbringing is like gardening where violence causes the flowers of existence to wither.
In the Noble Quran, the taking and breaking of covenants is mentioned more frequently about the Children of Israel than other nations. Quranicly, this frequency indicates the structural weakness of this people and their continuous need for divine guidance. This people is like an illness repeatedly treated but due to...
