Verse 65 of Surah Al-Baqarah, by presenting the subject of the collective transformation of a group from Bani Israel due to disobedience on the Sabbath, opens a gateway for contemplation on divine miracles and the consequences of violating divine commandments. This verse, adorned with the expressions "Kn qiradatan khsn" and "Fajaalnh niklan lim bayna yadayh wa-m khalfah wa-mawiatan lil-muttaqn", raises profound questions in the philosophical, theological, jurisprudential, and social domains. The principal themes of this exegesis include an analysis of transformation within the framework of existential changes, critique of reincarnation, elucidation of the concepts of retribution and admonition, and a scholarly reassessment of Quranic interpretation. This composition, employing a multidimensional approach, investigates these matters and elucidates the content of the lecture with an elevated and academically refined style suitable for an erudite audience.
Wa laqad alimtum alladhna itadaw minkum f al-sabti faquln lahum kn qiradatan khsn * fajaalnh niklan lim bayna yadayh wa-m khalfah wa-mawiatan lil-muttaqn
And certainly you knew those among you who transgressed on the Sabbath, so We said to them: Be apes, despised. * Then We made it a retribution for what was before it and what was after it, and an admonition for the righteous.
Verse 65 of Surah Al-Baqarah, by referring to the transformation of the transgressors into apes, indicates an existential metamorphosis caused by divine creative will. Unlike traditional reincarnation, which assumes the transfer of the soul from one body to another (human, animal, plant, or inanimate), the transformation in this verse signifies a change in the determination and individuality of the being. Reincarnation is considered impossible and superstitious due to incompatibility with the existential structure and congruity between soul and body. This critique stems from negating the mechanical transposition of the soul and emphasises the dynamism of existence.
The Sabzevari system enumerates up to sixteen categories of reincarnation, which, through the manifold aspects in Mulla Sadras Asfar, extend beyond twenty categories. These categories include spiritual transformations among humans, animals, plants, and inanimate objects. Nevertheless, reincarnation is deemed impossible because the soul cannot transfer between heterogeneous bodies.
In the existence-centred approach, unlike traditional philosophy which focuses on essence, transformation is interpreted as a renewal and alteration in existence. Beings, as divine acts, lack independent essence or nature, and their changes occur within the framework of divine creative will. This viewpoint affirms the possibility of existential transformations and rejects the limitations of essence-centred thought.
The phrase "Fajaalnh niklan" refers to a lesson for predecessors and successors. Retribution is a punishment applied due to disobedience and serves as a moral lesson for others. This punishment arises in accordance with the actions of the servants and within the framework of divine majestic Names (such as Justice).
Admonition is counsel that guides the pious towards piety and obedience. This concept emphasises the role of the transformation as a warning to strengthen faith and commitment to divine commands.
Traditional concepts such as repulsive motion, rest, and reincarnation lack the necessary appeal and efficacy due to incompatibility with modern sciences. Rooted in Aristotelian premises, these concepts do not harmonise with the truth of the Quran and require scientific reevaluation.
To reform traditional philosophy, constructive scientific debate and dialogue are imperative. This invitation stresses the importance of scholarly critique and accountability without leading to acrimony or destruction.
The command "Kn" denotes the divine creative will that effects change in the determination and individuality of the being. "Makwn", as one of the secondary intrinsic divine Names, signifies Gods role in the creation and transformation of beings.
Beautiful Names (e.g., The Merciful and The Generous) are intrinsic and primary, whereas Majestic Names (e.g., The Just) are intrinsic yet secondary, manifesting according to the actions of servants. God is devoid of accidental Names; all His Names are intrinsic.
The transformation into apes results from transgression and sin, which invoke divine will to enact existential transformation. This change is not a soul transference but a conversion in the being of the individual.
The community, due to the guardianship of the Ahl al-Bayt (Prophet, Imams, Lady Fatimah), is protected from apparent transformation but encounters gradual punishment (namad ml) manifested through tribulations and hardships. This gradual affliction serves as progressive retribution for reforming the community.
"Khsn" indicates disgrace, despair, and self-loathing, leading to psychological and physical death. It is reported that those transformed died after three days, a fact compatible with psychological analysis.
The transformed remain conscious of their past, akin to a king imprisoned who recollects his monarchy. This awareness constitutes psychological torment that intensifies the severity of punishment.
Quranic topics such as transformation, if pursued scientifically in universities, possess considerable attraction and can engage scholarly audiences.
The lack of scientific teaching of traditions in academic domains evidences educational deficiencies. Islamic traditions, particularly regarding existential transformations, contain profound scientific depth and necessitate systematic instruction.
Human will operates within the framework of actions and divine will. In transformation, the individual's will changes concomitantly with existential transformation.
Human will is as creative as divine will and produces both good and evil creatures. This capacity demonstrates the grandeur of the human soul.
Paralysis of provinces, aircraft crashes, and other calamities exemplify global gradual punishment resulting from sin and injustice. These consequences denote the interconnectedness of the cosmos and the impact of actions on the entirety of existence.
The guardianship of Imam al-Zaman encompasses all humanity, not a particular group, demonstrating the comprehensiveness of divine guardianship.
Verse 65 of Surah Al-Baqarah, by elucidating the transformation of the transgressors into apes, imparts profound lessons in the philosophical, theological, and ethical domains. Negation of essence and acceptance of an existence-centred philosophy affirm the possibility of existential transformations such as transformation (maskh) and overcome the limitations of traditional philosophy. The critique of reincarnation as a political tool to deny resurrection stresses the necessity of preserving the Qurans authority. The concepts of retribution and admonition point to lessons and guidance for the pious. The critique of educational deficiencies in religious sciences and the imperative for scientific instruction of traditions highlight the need to revive comprehensive religious education. The influence of actions on existential transformation is an important ethical lesson emphasising the proportionality of divine punishment to behaviour. The guardianship of the saints protects the community from apparent transformation, but gradual punishment and afflictions remind the community of its grave responsibility. This verse invites researchers to reconsider philosophical concepts, strengthen scientific insight, and cultivate human virtues.
Supervised by Sadegh Khademi
