The Holy Qur'an, like an infinite ocean, encompasses profound and dynamic meanings that respond to the intellectual and spiritual needs of humanity in every era and time. This divine book not only recounts the stories of predecessors but also serves as a living and dynamic guide for contemporary life. The exegesis of verse 75 from Surah Al-Baqarah, which is examined in this treatise, opens a window towards understanding the relations among Abrahamic religions and elucidating the position of religious scholars in guiding multi-religious societies. This examination, adopting a sociological and theological perspective, endeavours to expound the meanings of this verse and related themes in an elegant and scholarly language for a highly educated audience. The structure of this treatise, through systematic divisions and profound analyses, seeks to provide a comprehensive framework for comprehending the divine verses and their application in the modern world.
The Holy Qur'an is a book that transcends historical narratives, acting as a radiant lamp and guide for human life across all ages. This divine scripture, characterised by the attribute of actualisation, not only reflects on the past but also addresses contemporary and ongoing human issues. This dynamism distinguishes the Qur'an from historical books and transforms it into an inexhaustible source for generating meaning.
This attribute intensifies the necessity for diligent and precise comprehension of the verses. The Holy Qur'an, like a precious gem, demands profound and continuous exploration to unveil its hidden facets.
Understanding the Qur'anic verses, due to their living and dynamic nature, requires scholarly precision and unceasing attentiveness. This book is not merely a collection of past stories but a mirror reflecting the contemporary issues of humanity. Hence, religious scholars must utilise scientific tools and modern methodologies to interpret the verses.
The verses of the Holy Qur'an, even after centuries, remain fresh and relevant. With the intellectual advancement of humanity, new meanings are these verses, meeting the needs of the present day. This freshness protects the Qur'an from stereotypical repetition and renders it an open and creative text.
Although previous interpretations are valuable, they cannot be solely relied upon. Contemporary issues require novel and creative approaches in exegesis. The Holy Qur'an, due to its attribute of actualisation, continuously offers the capacity for manoeuvre and innovation to interpreters.
The Holy Qur'an, as a living and dynamic book, transcends historical narratives and guides the current matters of humanity. This attribute invites religious scholars to diligently comprehend the verses and innovate in interpretation. The Qur'an's dynamism makes it an inexhaustible source for generating meaning, responding to the intellectual and spiritual needs of mankind in every age.
أَفَتَطْمَعُونَ أَنْ يُؤْمِنُوا لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِنْهُمْ يَسْمَعُونَ كَلَامَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ مِنْ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ
Translation: Do you then hope that they will believe in you while a party of them used to hear the Word of Allah and then deliberately distort it after they had understood it, and they were fully aware?
The term hope (طمع) in this verse signifies an inappropriate expectation or unrealistic anticipation. This hope refers to the expectation that all from among the Jews and Christians will embrace Islam, which, due to existing impediments, is deemed inappropriate. From the perspective of Islamic mysticism, this concept calls for abstaining from unrealistic expectations from anyone except God.
Verse 75 explicates the process of distorting the Divine Word in three stages: hearing the Word of God (yasmana kalma Allh), understanding and reasoning upon it (aqalhu), and then consciously distorting it (yuarrifnahu). The word then (ثُمَّ) indicates delay and difficulty in this process, for the Divine Word is such that its distortion requires effort and planning.
The verse refers to a group of Jewish and Christian scholars who deliberately distort the Divine Word. This distortion results from personal interests and maintaining their social status. The phrase while they knew (وَهُمْ يَعْلَمُونَ) emphasises that this act was done with full awareness.
Verse 75 of Surah Al-Baqarah, by explicating the concept of hope and the process of distorting the Divine Word, points to the role of religious scholars in the guidance or misguidance of societies. This verse, emphasising the difficulty of distorting the Divine Word, calls scholars to accountability and honesty in the interpretation of religious texts.
The Abrahamic religions (Islam, Judaism, Christianity) have played a prominent role throughout history and in the contemporary world. These religions have at times been in mutual understanding and at times in conflict, yet they have consistently remained active on the global stage.
The modern world witnesses the intermingling of religions in many regions. Christianity, Judaism, and Islam coexist either as majorities or minorities side by side. This intermingling has rendered religious boundaries fluid and made complete segregation of religions impossible.
The slogan Jesus to his religion, Moses to his religion is ineffective in multi-religious societies because religions are in continual interaction. This slogan is incompatible with the sociological realities of contemporary societies.
Muslims, especially Shias, in some non-Muslim societies face issues such as meeting basic needs. These problems underscore the necessity of attention to the rights of religious minorities.
The Quranic verses present the Abrahamic religions as branches of a single tree. This perspective reveals the profound linkage among these religions and underscores the necessity of their coexistence.
None of the Abrahamic religions is subject to annihilation; they will continue to exist until the end of human history. This perpetuity strengthens the necessity of mutual understanding and cooperation among religions.
Even during the era of the reappearance of the Imam of the Age (may God hasten his reappearance), the objective is not the destruction of other religions but peaceful coexistence and implementation of religious ordinances.
The Abrahamic religions, actively present in the contemporary world, require understanding and peaceful coexistence. The intermingling of these religions in multicultural societies calls religious scholars to formulate rules of coexistence and to resolve religious tensions. The Holy Qur'an, by presenting these religions as branches of one tree, emphasises unity and cooperation among them.
Religious scholars must refrain from engaging with unreal or intangible matters and instead focus on current issues such as social and religious challenges.
Some topics within religious sciences have been devoted to unnecessary subjects distant from the real needs of society. These deviations require correction and revision.
Religious scholars should, instead of despairing from guiding others, identify and remove obstacles to faith. These barriers are often created by malevolent scholars.
Religious scholars must become familiar with the cultures and characteristics of other societies to conduct effective propagation. For instance, in some societies, understanding local cultures, such as the affinity for pets, can aid religious outreach.
Religious institutions should, instead of focusing on aligned regions, propagate within non-Muslim societies and utilise their resources efficiently.
Religious scholars must not disrespect or accuse the people. Verse 75, by focusing on malevolent scholars, shows that ordinary people are free from the distortion of the Divine Word.
Religious scholars should listen to people more than others and avoid arrogance. Failure to listen is a sign of misguidance and psychological illness.
Great figures such as Abd al-Azim al-Hasani (peace be upon him) presented their religion to the infallible Imams to ensure its correctness. This model should be followed by contemporary religious scholars.
Reforming religion in this world prevents affliction in the Hereafter. Scholars must promote this principle in their own lives and communities.
