Verses 65 and 66 of Surah Al-Baqarah, like a transparent mirror, portray a profound narrative of a group among the Children of Israel who defied the Divine ordinances on the Sabbath, and the overwhelming Divine punishment manifested in their transformation into contemptible apes. These verses, forming part of the series of discussions regarding the rebellious behaviours of the Children of Israel, recount a Jalali miracle revealed with the aim of reprimand, edification, and admonition for the pious. This treatise, adopting a scholarly and multifaceted approach, undertakes a lexical, philosophical, theological, and sociological analysis of these verses, rigorously exploring the exegetical challenges with academic precision. Its objective is to elucidate, in a lofty and systematic language, the profound concepts of these verses for researchers in Quranic sciences and educated audiences, thereby paving the waylike a guiding lighttowards a more precise understanding of the Divine Word.
وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنْكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ
And indeed you knew those among you who transgressed on the Sabbath; so We said to them, Be you contemptible apes.
فَجَعَلْنَاهَا نَكَالًا لِمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِلْمُتَّقِينَ
Then We made it a lesson for what was before it and what was after it, and an admonition for the God-fearing.
Verses 65 and 66, like the two wings of a bird, encompass a unified subject and refer to a Jalali miracle revealed with the purpose of reprimand and edification. These verses, following the discussions related to the Children of Israel, recount a historical-divine narrative that displays the violation of Divine commandments and its consequences. The thematic unity of these verses emphasises the punitive aspect and the instructive role of the miracle, as if sounding a warning echoing through the corridors of time.
Divine miracles, like two sides of the same coin, are categorised into Jamali and Jalali types. Jamali miracles, such as the provision of Manna and Salwa, exemplify manifestations of Divine mercy and boundless grace, whereas Jalali miracles, like the transformation mentioned in these verses, appear with the aim of reprimanding and correcting the behaviour of the disobedient. This distinction, akin to two facing mirrors, reflects the dual aspects of Divine mercy and severity and clarifies the relationship between human action and Divine response.
The miracle of the removal of the Mount in verse 63, although outwardly a Jamali manifestation, does not possess an explicit text confirming its Jamali nature, unlike Manna and Salwa which are explicitly Jamali. Due to its threatening character, the removal of the Mount may appear Jalali at first glance, but because of its guiding and corrective purpose, it is classified among Jamali miracles. This complexity, like a philosophical enigma, necessitates precise interpretation of the verses.
Verse 65, with the phrase Be you contemptible apes, provides explicit textual evidence of the Jalali nature of the miracle. This expression, like an arrow striking the heart of disobedience, indicates the severity of the punishment and the clarity of the Divine message. The terms ape and contemptible carry connotations of humiliation and rejection, emphasising the depth of the penalty and serving as an eternal warning for the disobedient.
Jamali Names, such as Ar-Rahman (The Merciful) and Al-Karim (The Generous), are intrinsic and primary, belonging directly to the boundless Divine essence without mediation. In contrast, Jalali Names, such as Al-Qahhar (The Subduer), although intrinsic, are secondary and manifest in reaction to the actions of servants. This distinction, like two branches of one tree, clarifies the relationship between the Divine essence and human action and emphasises Divine wisdom and justice.
Jalali Names manifest only in response to sin or negligence of the servants and do not initially proceed from God. This characteristic, like a key to understanding Divine justice, shows that God primarily approaches servants with mercy and grace, and only when necessary does He employ Jalali Names. This matter illuminates Divine wisdom like a light in the darkness of disobedience.
The term transgressed (itid) in the verse means violation and exceeding the Divine limits on the Sabbath, which led to Divine punishment. This transgression took the form of cunning fishing by digging pits on the Sabbath day, violating the prohibition of work and hunting on this sacred day. This act, akin to rebellion against a Divine command, undermined the wisdom of the Sabbath.
The word Sabbath (Sabt), derived from the root letters Sn and T Maqnah, means rest following effort and toil, and in Jewish tradition refers to Saturday. This day was designated as a sanctuary for worship, cleanliness, and repose. Its violation was tantamount to breaching a Divine covenant which led the Children of Israel to punishment.
The rest of the Sabbath only gains meaning after exertion and toil. For those who are idle and indolent, rest is meaningless and leads to anxiety and unrest. This relationship, like a delicate balance, highlights the significance of work and rest in human life and underlines the Divine wisdom in appointing the Sabbath.
The Abrahamic religions each have selected a sacred day: Judaism the Sabbath (Saturday), Christianity Sunday, and Islam Friday. This differentiation, like various branches of a single tree, alludes to the philosophy and function of these days in each religion. The Jewish Sabbath is isolative, Christian Sunday is individualistic, and Islamic Friday is social; Islam, like the sun, illuminates congregation and community.
In Jewish tradition, the Sabbath has an isolative and solitary nature, and its worship is silent and individualistic. This isolation, like a wall, restricts Jews from wider social interaction and contrasts with the social spirit of Islam.
Christian worship, unlike Judaism, is sonorous, rhythmic, and orderly, employing musical instruments. This feature, like a melodious tune, enhances the attractiveness and impact of Christian worship, distinguishing it from the isolation of Judaism.
Although Christian worship is more organised than Judaisms, it has diverged from its religious authenticity due to corruption. This corruption, like a fog over the mirror of truth, has resulted in doctrinal and practical deviations, despite ongoing reforms improving it.
Christianity, due to its greater rationality, reduced violence, and reformed worship, has surpassed Judaism and, in the modern era, exerted greater influence on the world and even on Judaism itself. This superiority, like a swift current, has propelled Christianity forward.
Judaism and Christianity both possess exclusivist tendencies, whereas Islam, like an endless sea, is a social and communal religion. This difference highlights the social philosophy of Islam in contrast to the individualism of Judaism and Christianity.
Islam, emphasising congregational prayer, pilgrimage, and Friday prayer, is a social religion that avoids isolation and individualism. This feature, like a sturdy bridge, strengthens social cohesion among Muslims.
Some sects, such as Hinduism, with beliefs including reverence for the genitalia, have led worship into deviation. These deviations, like detours from the path of truth, result from lack of divine guidance. Criticism of these beliefs must be accompanied by fairness and profound analysis.
Criticism of other religions must be equitable and address their merits and flaws comprehensively. This fairness, like a key to precise understanding of religions, reinforces Islams position as the salvific religion.
Shiism, as the awaited sect, must be compassionate towards all humanity and analyse religions with awareness and fairness. This role, like a glowing torch, introduces Shiism as a global guide.
Teaching of religions in some religious circles is often unfair and biased, focusing only on the faults of other religions. This approach, like a fog over the mirror of knowledge, distorts understanding of religions and diminishes scientific credibility.
Incorrect teaching in religious sciences leads to unwarranted prejudice against other religions and reduces the capacity for rational analysis. This prejudice, like chains on the feet of thought, obstructs deep and fair comprehension.
Excessive observance of sacred days in various religions results in decreased productivity and lack of planning. This critique, like a warning to society, emphasises the importance of balance between rest and work.
Neglecting the problems of Muslims, such as the massacres in Iraq, contradicts the social spirit of Islam. This neglect violates the noble hadith: Whoever wakes up in the morning and does not concern himself with the affairs of the Muslims is not one of us. This hadith, like a mirror, reveals the necessity of Islamic unity.
In Islamic society, Friday, instead of spiritual utilisation, is often limited to recreation and outings. This misuse, like neglect of a precious gem, results from weakness in religious upbringing and lack of planning.
Spiritual programmes, such as Friday morning lessons, like a clear spring, help strengthen the spiritual dimension of this day and provide opportunities for the growth of faith and knowledge.
Transgression on the Sabbath involved cunning means to catch fish by digging pits that trapped the fish. This act violated the prohibition of work on the Sabbath and undermined the spirit of wisdom inherent in this day. Such cunning, as a mask upon the face of sincerity, demonstrates blatant disobedience to divine commandments.
Fish, due to their aquatic habitat and limited intelligence, were caught on the Sabbath, unlike mice who possess higher intelligence on land. This difference, as a sign of the wisdom of creation, alludes to the influence of environment on the behaviour of creatures.
Humidity, as found in northern regions, affects intelligence, whereas dry regions, like the south, enhance it. Although this claim requires scientific scrutiny, it serves as a mental stimulus to consider the effect of environment on cognitive function.
Transgressing against fish is an example of violating the rights of nature. In Islam, hunting is restricted to necessity, and transgressing nature is regarded as a grave sin that converts travel into a sinful journey.
One who transgresses nature may also transgress against humans. This relationship, like a chain, indicates the influence of improper habits on social behaviour and transforms transgression into a dangerous personality trait.
Cunning in fishing is a sign of dishonesty, leading to unreliability in other matters such as narration. This criticism serves as a warning emphasising the importance of honesty and trustworthiness in all aspects of life.
The deprivation of fish freedom through digging pits constitutes a form of transgression, while the Quran emphasises the freedom of creatures. This concept, as a gem in the divine word, refers to the natural rights of beings and the necessity of upholding justice.
A group of the people, according to verse 164 of Surah Al-Araf, protested against the transgression and demanded its cessation. This protest, like a spark in the darkness, indicates the presence of an ethical conscience within society and an effort for reform.
The phrase Kn Qiradatan Khsn (Become despised monkeys) is a creative command referring to the divine creative power. Unlike legislative rulings, this command acts directly in the natural realm and, like an immediate will, brings about transformation.
The word Khsn means rejected, lowly, and humiliated, reflecting the severity of divine punishment. This term serves as an emphatic seal of divine chastisement, conveying the message of rejection from mercy.
The transformation into monkeys is a warning (nakl) for predecessors and successors and an admonition for the pious. This punishment, like a reflective mirror of lessons, has a deterrent and guiding role, leading the God-fearing towards piety.
Surahs Al-Midah (verse 60) and Al-Araf (verse 166) also mention the transformation into monkeys and swine and provide further details. These verses, like pieces of a puzzle, depict a more complete picture of the event of transformation.
Say: Shall I inform you of worse than that in retribution with Allah? Those whom Allah has cursed and with whom He is angry and made of them apes and swine and worshippers of Taght. Those are worse in position and further astray from the sound way.
And ask them about the town that was by the sea when they transgressed in the Sabbath when their fish came to them openly on their Sabbath day, and on the day they did not keep the Sabbath, they did not come to them. Thus We gave them trial because they were defiantly disobedient.
Surah Al-Araf (verse 163) refers to a coastal town whose inhabitants committed transgression by illegally fishing on the Sabbath. These details, like engravings on stone, clarify the historical and geographical context of the event.
The group's disobedience consisted in cunning fishing and violating Sabbath laws, constituting a form of transgression against divine limits. This disobedience, like a stain on the garment of obedience, reflects deliberate defiance.
God, by His creative power (Kun Fayakn), is capable of transforming humans into monkeys. This power, like a boundless sea, breaks philosophical limitations and affirms the possibility of transformation.
The phrase Kun Fayakn indicates the immediate actualisation of divine will, where the f serves a literary, not temporal, function. This expression, like thunder and lightning in the heavens of creation, manifests the swiftness and certainty of divine will.
Indeed, His command, when He intends a thing, is only that He says to it, Be, and it is.
Between Kun and Fayakn there is no temporal precedence but a causal one. This notion, like a philosophical key, clarifies the temporal unity between divine will and the actualisation of creation.
The natural world operates gradually, but some changes, such as transformation, appear instantaneous. This gradualness, like a gentle current, reflects the natural order of the world, though divine power makes it immediate.
The transformation of humans into monkeys conflicts with traditional philosophy that deems essential change impossible. This challenge, like a towering wall, exposes the limitations of Aristotelian and Avicennian philosophy in explaining divine miracles.
The concept of essence, which defines the boundaries of a thing, in traditional philosophy impedes acceptance of transformation. This concept, like a cage for thought, restricts the change of beings and requires reconsideration.
In modern philosophy, essence is negated and existence is accepted as the primary reality. This view, like a window to infinity, opens new horizons in understanding being and transformation.
With the negation of essence, every being can convert into another, like a flower transforming into a heart and a heart into a beloved. This possibility, like a flowing stream, illustrates the dynamism of the world of existence.
Aristotelian philosophy, by creating essence-centred deadlocks, has led to the scientific backwardness of Muslims. This critique, like a warning, emphasises the necessity of re-examining Islamic philosophy.
Every being, with suitable instruments and conditions, can transform, as prophets effected transformation through revelation. This point, like a key, highlights the importance of causes and means in the actualisation of existential transformations.
The universe, like an endless ocean, is open to all beings and no barrier exists to transformation. This view affirms the freedom and dynamism of the world of existence.
In existence-centred philosophy, everything is existence, and concepts such as multiplicity, novelty, and determination are explained degrees of existence. This view, like a shining light, redefines philosophical concepts.
With existence-centred philosophy, any being can transform into any other, conditional upon circumstances and suitability. This possibility, like a luminous gem in the divine word, is deeply embedded in the Quranic discourse.
Verses 65 and 66 of Surah Al-Baqarah, like a shining gem in the divine word, offer profound lessons in theology, philosophy, and ethics. These verses depict a majestic miracle intended for chastisement, admonition, and exhortation for the pious. The concept of Sabbath as a day of rest and worship and its violation through cunning highlights the importance of observing divine limits. Theologically, the distinction between beautiful and majestic names clarifies the relationship between human action and divine response. Philosophically, the challenge of transformation is resolved by negating essence and adopting existence-centred philosophy, which affirms the possibility of transformation of any being under suitable conditions. Socially, the critique of Jewish and Christian isolationism compared to the sociality of Islam demonstrates the superiority of Islam in reinforcing social cohesion. The criticisms raised, including deviations of other religions, bias in religious education, and misuse of sacred times, underscore the necessity for reform in educational and scientific approaches. These verses invite researchers to deeper theological, philosophical, and sociological analysis and stress the need for justice, awareness, and dynamism in religious understanding.
Supervised by Sadegh Khademi
