Verse 74 of Surah Al-Baqarah, centred on the hardness of the heart and its analogy to ijr (stone), opens a profound window towards understanding the relationship between human spirituality and the characteristics of nature. This verse places the heart as the existential core of man juxtaposed against the hardness and solidity of stone, referring to various types of stones to present profound lessons in theology, natural philosophy, and psychology. In this treatise, a scientific and systematic approach is employed to analyse this verse, providing a comprehensive academic exposition of the lectures content. The aim is to elucidate the interrelation between the human heart, ijr, and jabal within the Quranic framework, employing elevated metaphors and semantic connections to enrich the scientific and literary depth of the text.
In the Noble Quran, the heart, alongside intellect, spirit, self, fud, adr, and blood, is one of the fundamental constituents of human existence, holding a pivotal role. This organ is not merely the biological pump sustaining life, but the foundation of spirituality, perception, and human conduct. The Quran introduces the heart as the axis of existential transformations, describing it as a dynamic chassis of man, which, unlike static mechanical frameworks, develops from within the human being and possesses multifaceted characteristics.
Key Point: The heart is the dynamic chassis of man, with qualities of good and evil, health and sickness, sanctity and depravity, serving as the core of his behaviour and cognition.
In the Quran, the heart sometimes appears as an attribute and at other times as a subject. In instances such as fud and adr, the heart functions adjectivally to describe them; however, in verse 74 of Surah Al-Baqarah, it appears as a subject, with hardness cited as a reprehensible attribute. This duality reveals the complexity of the concept of the heart, presenting it as a dynamic centre within human existence.
The Quran refers to the heart approximately 168 times, 36 of which are verbal and unrelated to the human heartsuch as the phrase wa ilayhi tuqalabn, denoting movement or turning. The remaining 132 references describe the heart as a subject with attributes such as sound, arrogant, tyrannical, repentant, assured, and understanding. This diversity reflects the hearts central role in shaping human behaviour and spirituality.
ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ ٧٤
Then your hearts became hardened after that, so they were like stones or even harder. Indeed, from among stones there emerge streams, and from them emerge splits whereby water flows, and from them falls down for the fear of Allah.
Every human action originates from the heart. Problems, virtues, arrogance, pride, and sin all stem from it. The Quran states: Fainnahu im al-qalb (Sin originates from the heart). This underscores the heart as the axis of behaviour and purifying it as a prerequisite for liberation from sin.
Unity of the heart is a characteristic of the Prophets and the Saints, and their excellence depends upon this unity. Steadfastness, emanating from the will of the heart, is only possible through its unity. This unity liberates the heart from dispersion and polytheism and guides it towards divine knowledge.
Key Point: Unity of the heart is the core of steadfastness and divine knowledge, distinguishing Prophets and Saints.
The Quranic heart is a dynamic chassis of man that, with diverse attributes, serves as the centre of behaviour, cognition, and spirituality. Hardness of the heart is an obstacle to spiritual growth, whereas its unity is a condition for achieving steadfastness and infallibility. Quranic verses depict the heart both adjectivally and substantively, elucidating its pivotal role in human existence.
In the Noble Quran, ijr symbolises hardness, firmness, and boundary. These attributes are not inherently reprehensible in nature, but when applied to the human heart, they assume a negative connotation. Verse 74 of Surah Al-Baqarah likens the hard heart to ijr, even considering it harder than stone. ijr, as a limit and border, is not restricted to stone but may refer to any hard object.
The Quran categorises stones into three types:
The third category, which is not associated with water, alludes to the spiritual dimension of stones, indicating their superiority over the hard heart.
Key Point: The hbit stones, by falling due to fear of God, demonstrate their spiritual superiority over the hard heart.
ijr is an individual and isolated entity compared to jabal. Jabal, in addition to hardness, embodies grandeur and deep-rootedness, distinguishing it from ijr. The Quran attributes natural life and transformation to jabal, accompanied by growth and oscillation, although such changes are not visibly manifest.
Unlike trees whose changes are apparent, jabal possesses a hidden life detectable through modern scientific instruments. The Quran depicts jibl (mountains) as dynamic beings that soften before divine power and even glorify God:
وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ ٧٩
And We subjected the mountains to glorify with David.
In the verse Falamm tajall rabbuhu lil-jabal jaalahu dakk (When his Lord manifested to the mountain, He made it crumble), the mountain unconditionally bears the divine manifestation, unlike Moses for whom it is conditional. This grandeur distinguishes the mountain from the hard heart.
فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا ١٤٣
When his Lord manifested to the mountain, He made it crumble, and Moses fell unconscious.
The Quran describes mountains as soft and susceptible to transformation before divine power: Wa tanshaqqa wa takhirru al-jiblu hadd (And the mountains are rent asunder and fall down in devastation). This softness contrasts with the hardness of the heart and displays the mountains grandeur before divine will.
وَتَنْشَقَّ وَتَخِرُّ الْجِبَالُ هَدًّا ٥
And the mountains are rent asunder and fall down in devastation.
ijr and jabal in the Quran symbolize hardness and grandeur, offering profound lessons in comparison with the hard heart. ijr, by virtue of its hardness, and jabal, with its grandeur and softness before God, surpass the hard heart. These features highlight the dynamism of mountains and their role within the divine system.
Verse 74 of Surah Al-Baqarah likens the hard heart to ijr, considering it even harder than stone. This analogy points to the contrast between the spiritual flexibility of the heart and the natural hardness of stone. The hard heart lacks the fearfulness and softness that even the falling stones of fear possess.
In the verse Qul kn ijratan aw add (Say: Be stones or iron), stone and iron are presented side by side, but stone is harder than iron, as heat melts iron but hardens stone. This comparison depicts the hardness of the heart as more severe than any natural material.
قُلْ كُونُوا حِجَارَةً أَوْ حَدِيدًا ٥٠
Say: Be stones or iron.
The Quran mentions stones of sijjl (Fa-amarn alayhim ijran min sijjl) and stones of clay (Lanursila alayhim ijran min n) which differ from ordinary stones. This variety points to the semantic flexibility of ijr and its special applications in divine punishment.
فَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِنْ سِجِّيلٍ ٨٢
Then We rained upon them stones of sijjl.
لَنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ ٣٣
We will surely send upon them stones of clay.
The hard heart, compared to ijr, iron, and the stones of sijjl and clay, is introduced as the hardest entity, devoid of spiritual flexibility. This hardness obstructs reception of divine grace and fear, which even stones possess.
In the Noble Quran, knowledge encompasses recognition of the universe, society, people, objects, plants, and animals. This recognition transcends mere book study and requires activation of the heart. An active heart, like a magnet, draws knowledge from all realms.
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