Verse 66 of Surah Al-Baqarah, serving as the completion of the discussion on transformation (Masikh) in the preceding verse, is one of the pivotal verses in the Holy Quran elucidating the concepts of lesson and admonition within the divine ethical and social system. This verse presents the notions of Nakl and Mawiah as two fundamental instruments for societal reformation: a lesson for the general populace and an admonition for the pious. Nakl, by inducing disgust and aversion, and Mawiah, by inviting contemplation and rectification, represent two complementary aspects of divine punishment. This treatise, by synthesising the contents of the lecture and exegetical analyses, investigates the scientific, philosophical, psychological, and sociological dimensions of this verse, articulating its facets in an exalted and systematic style suitable for an erudite audience. The objective is to provide a comprehensive exegesis that, while faithfully adhering to the original text, enhances its depth and richness through semantic linkages and supplementary explanations. The verse is presented with precise diacritical marks and an exact translation, followed by key points arranged methodically, akin to light passing through a prism revealing the colours of knowledge.
فَجَعَلْنَاهَا نَكَالًا لِمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِلْمُتَّقِينَ
Then We made it a lesson for those before it and those after it, and an admonition for the righteous.
Verse 66 of Surah Al-Baqarah, as a complement to verse 65 which refers to the transformation of the transgressors of the Sabbath command (كُونُوا قِرَدَةً خَاسِئِينَ), explicates the consequences of this existential alteration. This continuity, akin to a string connecting beads of a rosary, manifests the systematic coherence of Quranic verses. By introducing Nakl and Mawiah, verse 66 expands on the social and ethical dimensions of transformation and emphasises the role of lessons and admonitions in societal reform.
The transformation mentioned in verse 65, describing the conversion of transgressors into apes, is a scientific phenomenon explicable within the framework of existential transformations. Contrary to unscientific assumptions, this change requires no metaphysical premises and can be analysed within modern philosophy of science by rejecting the notion of intrinsic essence. Transformation, like a river carving its path through rocks, occurs within the domain of natural laws and divine will.
Analysis of transformation is feasible even in a worldview devoid of religion and the Holy Quran, provided traditional philosophical premises such as Aristotelian essence are set aside. This universality, like light shining throughout all heavens, demonstrates the Qurans consonance with global rationality. Transformation, as an existential change, aligns with scientific logic and is free from the constraints of ancient philosophies.
The transformed individuals genuinely became apes, not merely exhibiting ape-like states or behaviours. This distinction, analogous to the difference between essence and appearance of a gem, indicates the profundity of the existential change involved. Becoming an ape was not a superficial alteration but a fundamental transformation of their existential nature congruent with their immoral conduct.
Existential transformations in scientific processes require time, yet in miracles such as transformation, this alteration occurs in the shortest possible interval, albeit not instantaneously. This temporal compression, like a wind bending branches in a moment, reflects the unlimited divine power actualising changes in minimal time.
Verse 66 of Surah Al-Baqarah, by completing the discussion of transformation, elucidates its scientific, philosophical, and theological aspects. Transformation, as an existential change, aligns with scientific logic and requires no unscientific assumptions. This verse, emphasising Nakl and Mawiah, displays the ethical and social system of the Holy Quran and lays the groundwork for examining the dimensions of lesson-giving and admonition acceptance.
Nakl signifies aversion, rejection, and disgust, referring to the natural human reaction to abnormal occurrences. The transformed individuals, with a repulsive appearance and form, induced Nakl in society much like a sight that repels the gaze. This state serves as a lesson not only for contemporaries but also for future generations.
Nakl manifests similarly to vomiting or an unpleasant scene provoking revulsion, as reflected in the transformed individuals. These examples, like a mirror revealing ugliness, demonstrate the psychological and emotional impact of Nakl on society. The transformed beings, unprecedented in appearance, repelled onlookers and evoked feelings of repugnance.
The transformed, previously upright and human in appearance, became beings with a repulsive visage unprecedented among the people. This alteration, like a magnificent structure reduced to a terrifying ruin, signifies the severity of divine punishment and its visual impact on society.
Nakl serves as a lesson for both those before it (contemporaries) and after it (posterity), creating a worldly resurrection for the transgressors. This universality, like a wave spreading from a centre in all directions, illustrates the extensive impact of divine punishment across present and future societies.
Nakl is direct (immediate) for contemporaries and indirect (reported) for posterity. Contemporaries experienced disgust by direct observation of the transformed, whereas posterity learned the lesson through transmission of this event. This distinction, like the difference between direct sunlight and
In the past, religious narrators employed simple methods, such as horse riding, to propagate the faith; however, today, modern methods are required. This transformation, akin to replacing ancient lamps with new floodlights, underscores the necessity of adapting to the times.
Religious knowledge demands a constitutional framework based on three principles: scientific referencing, elimination of violence and fanaticism, and separation of knowledge from financial interests. These principles, like sturdy pillars, safeguard religious knowledge from deviation.
Assigning seminary students to irrelevant duties, such as leading congregational prayers in offices or prisons, is tantamount to sending a gardener to build a bridge and constitutes a misuse of their scientific capacity. This diversion steers religious knowledge away from its primary path.
Concepts such as Nakl (exemplary punishment) and admonition require analysis in scientific laboratories rather than traditional debates. This necessity, like a call to explore the depths of knowledge, highlights the need for a scientific approach in the interpretation of the Holy Qur'an.
The weakness of research in religious knowledge, due to an excessive focus on propagation and the suspension of scientific work, resembles the extinguishing of the light of knowledge in a dark night and hinders progress. The revival of research is an undeniable necessity for the prosperity of religious knowledge.
Errors in religious knowledge, such as neglecting research, invite divine curse. This curse, like a heavy shadow, signifies the worldly and otherworldly consequences of deviation from duties.
The reform of religious knowledge, with emphasis on scientific research, elimination of irrelevant duties, and formulation of a constitutional framework, paves the way for a bright future in this domain. The role of scholars is akin to explorers seeking the treasure of knowledge through scientific research, while propagation is a collective duty that enlivens religion.
Verse 66, structurally, distinguishes the method by which the Holy Qur'an and Islam interact with human beings and holds unparalleled theological and social significance. This verse, like a lamp illuminating the path, displays the ethical and social system of the Qur'an.
Verse 66, like other Qur'anic verses, possesses an epistemic depth that requires profound contemplation to reach. This weight, like a mountain whose ascent is arduous yet magnificent, stresses the necessity of a scientific approach in interpretation.
Nakl, by evoking disgust in contemporaries and serving as a lesson for successors, exerts deep psychological and emotional effects. This reaction, like a wave stirring the heart, demonstrates the power of divine punishment in correcting human psyche.
Verse 66, encompassing psychological, sociological, and theological dimensions, is like a prism that refracts the light of truth into diverse colours of knowledge. A comprehensive analysis of these dimensions necessitates an interdisciplinary approach to Qur'anic exegesis.
Traditional exegeses, by limiting Nakl to contemporaries, fail to elucidate m khalfah (those who follow). This deficiency, like a half-finished edifice, underscores the necessity for scientific and comprehensive analysis of the verses.
If the transformed ones are deceased, Nakl serves as an indirect (reported) lesson for successors, but it does not produce an emotional reaction. This distinction, like the difference between direct experience and hearing an account, demonstrates different methods of conveying admonition.
Nakl of m khalfah cannot be justified by superficial interpretations; precise scientific analysis is essential. This critique, akin to a call for refining the essence of truth from impurities, emphasises the necessity of a scientific approach.
Verse 66, with its theological and sociological dimensions, displays the ethical and social system of the Holy Qur'an. Nakl and admonition, through psychological and social effects, institutionalise lesson and counsel in society. Criticism of traditional exegeses and emphasis on scientific analysis pave the way for comprehensive and modern interpretation of the verses.
The transformed apes, originating from humans, differ from natural (noble) apes and are identifiable. This distinction, like differentiating two plant species in a garden, facilitates scientific and biological analysis.
Among humans, there exist jinn (beings other than the descendants of Adam), and not all humans are progeny of Adam. This view, akin to exploring the roots of an ancient tree, points to the diversity of origin of creatures.
The world prior to Adams creation was not empty but replete with creatures, animals, and jinn. This dynamism, like an ocean waving before the arrival of ships, refers to evolution and biodiversity before Adam.
The conception of an empty world with only Adam and Eve is simplistic. The world has always been full of creatures, like a garden perpetually abundant with flowers and trees.
Abel and Cain married surrounding creatures, who were neither jinn, angels, nor sisters. This interaction, like the grafting of different branches in a garden, indicates adaptation to the initial environment.
Israiliyyat narrations, such as marriages with jinn or sisters, are unscientific and unacceptable. This criticism, like refining the essence from impurities, stresses the necessity of rational evaluation of traditions.
The discourse of the infallible Imams is modern and infallible; however, unreliable narrations, like Israiliyyat, are problematic. This comprehensiveness, like light passing through clouds of doubt, confirms the scientific nature of their discourse.
The generations of the transformed and jinn have intermixed with other beings and exist in the current world. This mixture, like a river nourished by diverse sources, points to genetic diversity and species evolution.
The anthropological and biological issues of Verse 66, clarifying the distinction of transformed apes, existence of jinn, and pre-Adamite world dynamics, refer to the diversity and evolution of the cosmos. Criticism of unscientific narrations and emphasis on the modern discourse of the infallible Imams facilitates scientific and rational analysis.
Identifying transformed apes compared to natural apes is a scientific and modern project. This project, like exploration into the oceans depths, enables analysis of genetic or behavioural differences among species.
The extinction of species such as lions and tigers disrupts the balance of the cosmos and must be prevented. This criticism, like a call to preserve the natural garden, underscores the importance of biodiversity.
