Verse 67 of Surah Al-Baqarah, as part of the corpus of verses addressed to the Children of Israel, concerns the divine command to sacrifice a cow and the captious response of the people of Prophet Moses (peace be upon him). This verse, situated within the context of a divine miracle, not only reflects the boundless power of God but also analyses the behaviour of the Children of Israel as an exemplar of human conditions across all eras. The verses of the Holy Qur'an, akin to interconnected yet autonomous islands, explore diverse human, historical, social, psychological, and doctrinal dimensions. This treatise, adopting a scientific and systematic approach, endeavours to analyse and elucidate this verse and its related themes, examining the principles of divine power, knowledge, and governance within an academic framework and employing an elevated linguistic style. The objective is to synthesise the content of the lecture series with exegetical analyses to produce a comprehensive text suitable for erudite audiences and research settings.
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِٱللَّهِ أَنْ أَكُونَ مِنَ ٱلْجَاهِلِينَ
And when Moses said to his people: Indeed, Allah commands you to sacrifice a cow, they said: Do you take us in ridicule? He said: I seek refuge in Allah from being among the ignorant.
Verse 67 of Surah Al-Baqarah, within the dialogue of Prophet Moses (peace be upon him) and the Children of Israel, refers to the divine injunction to slaughter a cow. This command, seemingly simple, is met with captiousness and derision by the people. Moses response, invoking refuge in God against ignorance, denotes his elevated station as a wise prophet and the intermediary of the divine command. This verse, as the commencement of a series of verses (until verse 72), constitutes a discrete semantic unit narrating a divine miracle.
Verses 67 to 72 of Surah Al-Baqarah, extending from the phrase إِنْ شَاءَ ٱللَّهُ لَمُهْتَدُونَ (verse 70) to وَإِذْ قَتَلْتُمْ نَفْسًا (verse 72), form a coherent semantic unit. These verses narrate a single story, in which the miracle of the cows sacrifice and the revival of a dead person emerge as manifest signs of divine power. The arrangement of these verses, featuring novelty and innovation in expression, highlights the distinctive characteristics of the miracle and the conduct of the Children of Israel.
The Holy Quran accords greater attention to the Children of Israel compared to other previous peoples. This nation, prominent due to their worldliness and salient attributes, stands as a paradigmatic example of human challenges throughout history. Their behaviours ranging from captiousness and ingratitude to resistance against divine commands mirror various human conditions observed in all times and societies.
The verses related to the Children of Israel are not merely historical accounts but serve as models for psychological and sociological analyses of human behaviour across all eras. This universality exemplifies the unparalleled capacity of the Holy Quran to present behavioural paradigms transcending time and place, addressing fundamental human issues.
The Children of Israel, as a nation with distinctive characteristics, are depicted in the Quran as an exemplar of human challenges. The verses concerning this people, by offering behavioural models, enable deep psychological and sociological analyses, thereby underscoring the Qurans comprehensiveness in elucidating human matters.
The miracle of the cows sacrifice, detailed in this verse and subsequent ones (up to verse 72), represents a clear sign of divine power. Beginning with the simple command to slaughter a cow, it culminates in the resurrection of a dead person. This event, akin to the miracle of Moses staff striking the rock (فَٱضْرِبْ بِعَصَاكَ ٱلْحَجَرَ), signifies the manifestation of divine power through prophetic intermediaries. Moses, the staff, and the cow all act as agents of the Almighty, embodiments of divine power in the fulfilment of the divine mission.
Unlike the miracle of manna and quails, which were primarily alimentary and catered to material needs, the miracle of the cows sacrifice is practical and tangible, directly showcasing divine power in the resurrection of the dead. This distinction underscores the diversity of Quranic miracles and their particular functions in guiding nations.
The miracle of the cows sacrifice, as an emblem of the infinite divine power, accentuates the role of prophets and divine tools as mediators of Gods will. Distinguished from other miracles like manna and quails by its practical and manifest nature, this miracle lays the foundation for a profound analysis of the behaviour of the Children of Israel.
The Holy Quran frequently refers to the manifold blessings of God upon the Children of Israel, from deliverance from Pharaohs tyranny to the granting of miracles and divine guidance. Nevertheless, the Children of Israel responded with captiousness, rigidity, and ingratitude. This attitude, evident in their repeated questioning about the characteristics of the cow (its colour, age, condition), reveals a psychology of ingratitude and resistance to divine command.
God, as the Wise Manager of the universe, responded to this ingratitude with consideration and grace. Unlike human managers who resort to coercion when facing disobedience, God guided the Children of Israel with firmness and wisdom so that they might rise from weakness to strength. This approach reflects divine wisdom in educating oppressed and afflicted nations.
Contrary to earlier nations such as Noahs people who were destroyed due to disobedience, God preserved the Children of Israel in consideration of their weakness under Pharaohs oppression. This wisdom alludes to divine healing of spiritual and social maladies and demonstrates that God, with His infinite power, does not require immediate harshness or punishment.
Divine governance of the Children of Israel exemplifies a unique integration of authority and mercy. With wisdom and consideration, God guided an ungrateful people towards growth from weakness. This approach offers a paradigm for human management in addressing educational and social challenges.
A fundamental sociological principle establishes a correlation between the strength of management and the degree of leniency or harshness. At all levelsfrom individual, family, neighbourhood, city, to nationa manager possessing firmness and knowledge acts with consideration and leniency. Conversely, weak management, motivated by fear and incapacity, resorts to coercion and harm. This principle is clearly exemplified in Gods treatment of the Children of Israel, who, despite their ingratitude, were guided with wisdom and mercy.
Weak individuals or managers, due to fear of failure or loss of position, cause harm to themselves or others. Such anxiety stems from incapacity and lack of knowledge, culminating in inefficient behaviours. For instance, a weak father may impose order on his family through force and punishment, whereas a strong manager establishes order with firmness and without violence.
Although superficially similar, power and coercion differ essentially. Power, based on knowledge, awareness, and engineered management, results in order and justice. In contrast, coercion, born of ignorance and lack of system, proves inefficient in the long term. For example, defending ones home against an invader exemplifies power, as it rests upon justice and character; invading anothers home exemplifies coercion, lacking system and rationality.
To illustrate this distinction, one may compare marriage and adultery. Marriage, due to its systematisation and legitimacy, is a rational act grounded in character, whereas adultery, lacking system and emanating from ignorance, is not. This analogy emphasises the importance of rationality and systematisation in distinguishing legitimate from illegitimate behaviours.
Contrary to the views of certain religious scholars, such as those expressed in Kifayah, power and coercion differ in essence. This distinction requires precise philosophical analysis to avoid conflating superficially similar concepts. Power accompanies knowledge and character, whereas coercion lacks these features and culminates in ignorant behaviour.
وَأَعِدُّوا لَهُمْ مَا ٱسْتَطَعْتُمْ مِنْ قُوَّةٍ
And prepare against them whatever you are able of power. (Surah Al-Anfal, 8:60)
Verse 60 of Surah Al-Anfal emphasises the necessity of acquiring strength to prevent war. True power not only results in peace and security but also averts internal and external conflicts. This principle indicates an inverse relationship between power and war, as war is a consequence of weakness rather than strength.
The principles of power and knowledge, as foundations of effective management, are manifest in Gods conduct with the Children of Israel and throughout the Quranic verses. The distinction between power (grounded in knowledge and character) and coercion (derived from ignorance) constitutes a fundamental principle offering a paradigm for human management at various levels. The verse on strength, by stressing the acquisition of power for peace, reinforces this perspective.
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Many sciences, such as jurisprudence, medicine, or philosophy, do not possess the necessary efficiency without the science of life, which encompasses rational and engineered management. The science of life, referring to awareness of the principles of management and rational living, is foundational to power and success in life. The absence of this science, even among specialists in traditional sciences, results in a neutral and inefficient life.
Historical experience has demonstrated that these activities, though valuable, cannot alone lead to human or social perfection without rational and engineered management.
This hadith prioritises performance and life management over outward acts of worship. True faith manifests in an individuals behaviour and rational management, not merely in devotional acts.
The Children of Israel, faced with the simple command to slaughter a cow, made repeated excuses by questioning its characteristics (colour, age, condition). This behaviour, accompanied by mockery, demonstrates ingratitude and resistance to the divine command. This trait is observed as a psychological pattern in many individuals and societies.
God, with wisdom and power, responded to all the excuses of the Children of Israel by specifying a particular cow that had been prepared in advance for this miracle. This response indicates absolute knowledge and precise divine planning, which unlike human versions, is not arbitrary or baseless.
If the designated cow had not been found, the ingratitude of the Children of Israel could have resulted in denial of God and the mission of Moses (peace be upon him). This danger highlights the negative influence of excuse-making on faith and guidance, underscoring the necessity of precise divine responses.
A story is narrated about a cow in Syria, valuable and expensive due to particular traits (fatness or ownership by a person named Lagheri). This story points to the importance of precise selection of the instrument of miracle by God, who had prepared a special cow for this purpose.
The specified cow was highly valuable due to its special traits and the affection its owner held for his parents. This selection indicates divine wisdom in choosing a meaningful instrument for the miracle, which strengthened its impact upon the Children of Israel.
Many human solutions, whether in the domain of religion or medicine, lead to inefficient results due to the absence of knowledge and honesty. These versions, which sometimes bewilder people, stand in contrast to divine versions presented with power and wisdom, ultimately producing conclusive outcomes.
The most faithful person is one who, upon not knowing, honestly admits I do not know. This honesty helps avoid baseless claims and maintains the publics trust in religion. Conversely, presenting baseless solutions results in despair and confusion.
The narrator humorously recalls unscientific versions promoted by dervishes who, with baseless claims, confused people. This memory draws attention to the dangers of unsubstantiated methods and their impact on public trust.
In jest, the narrator recommended an unscientific version (chanting in the bath under harsh conditions) to a person, which led to a strange experience due to its difficulty. This humour critiques unscientific methods and their psychological impact.
Sociological statistics indicate that politicians are the least credible social group worldwide because of dishonest behaviours and lack of dignity. Conversely, relief workers and firefighters receive the highest respect due to their sincere and sacrificial service.
Should scholars be considered in global statistics, their religious service might earn them a high status. This viewpoint highlights the capacity of religious knowledge to garner respect through service and honesty.
Child upbringing requires freedom and flexibility to foster creativity and growth. Excessive restriction, such as strictness in behaviour or clothing, leads to psychological problems in adulthood. For instance, a child deprived of play and freedom may compensate in old age with unbalanced behaviours reflecting suppressed desires.
The narrator recalls a man who bought a Benz in his old age to compensate for suppressed youthful desires. This example illustrates the negative impact of suppressing natural needs on future behaviour and stresses the necessity of free and creative upbringing.
Religious students, as bearers of religious knowledge, should enjoy freedom in life and dress to perform their duties with authenticity and creativity. Rigidity in appearance and behaviour distances them from efficacy and authenticity, leading to unnecessary constraints.
This hadith refers to the flexibility and intimacy of Imam Ali (peace be upon him) in the household environment, where, contrary to external authority, he behaved like a friendly child. This model stresses the necessity of flexibility and intimacy in familial relationships, even for leaders.
Superficiality in dress and behaviour, especially among religious students, deprives them of freedom and authenticity. A true scholar is recognised by knowledge and conduct, not merely by appearance and attire. This principle prioritises content over form in religious life.
Gods conduct with the Children of Israel, combining authority and mercy, offers a model for just and humane management at the global level. This model, founded upon knowledge and wisdom, can serve as a basis for democracy and just governance in societies.
Weak governments, whether Islamic or non-Islamic, resort to violence and conflict due to lack of knowledge and power. This inefficiency stands in opposition to divine management, which guides with wisdom and consideration.
The perception of violence in Islam and Quranic verses is refuted by the examination of Gods behaviour with the Children of Israel. This behaviour, accompanied by mercy and wisdom, demonstrates Islams reformative and educational approach.
Verse 67 of Surah Al-Baqarah, narrating the miracle of slaughtering the cow and the excuse-making reaction of the Children of Israel, undertakes a profound psychological and sociological analysis of human behaviour. This verse, within a semantic island framework, highlights the principles of power, knowledge, and divine management. God, as the wise universal manager, guided a weak nation with consideration and leniency, transforming ingratitude into growth. The distinction between power (based on knowledge and conduct) and force (stemming from ignorance) manifests as a key principle in divine and human management. The critique of unnecessary rigidity in child and religious student upbringing, with emphasis on freedom and authenticity, points to the necessity of flexibility in individual and religious growth. This interpretation, with a scientific and interdisciplinary approach, introduces the Quran as a comprehensive source for analysing religious, psychological, and social issues, suitable for academic studies and the development of Islamic knowledge.
Under the supervision of Sadegh Khademi
