of Nokounam (may his sanctity be preserved), Session (327)
Verses 78 and 79 of the noble Surah Al-Baqarah, articulated in a profound and multilayered manner, explore the characteristics of two distinct groups of humans within the historical and social context of the revelation period. These verses, employing psychological and sociological perspectives, describe one group as naive individuals trapped in epistemic limitations and personal delusions, and another group as those who, through exploitation of their religious position, distort the divine scriptures for material gain. The outstanding feature of these verses is their transcendent nature, enabling their applicability across all eras and human societies. The Holy Quran, akin to a boundless ocean of knowledge, not only addresses the issues of the time of revelation but also illuminates the path for humanity throughout all ages as a guiding beacon. This treatise, integrating the lecture content and exegetical analyses, examines these verses in an elevated, scholarly language, conveying all details with accuracy and fidelity.
The Holy Quran, as the Divine Word, possesses an unparalleled attribute that distinguishes it from any historical or literary text: its transcendent nature. This characteristic has rendered the Quran an unrivalled source of guidance for humanity across all ages. Unlike historical texts that narrate the past, the Holy Quran elucidates universal and overarching principles addressing the psychological and sociological issues of humans in every epoch. Verses 78 and 79 of Surah Al-Baqarah, by depicting two human groups, indicate the continuity of behavioural patterns in human societies from the inception of Islam until today. These verses, akin to a mirror, reflect human conduct within religious and social frameworks and provide eternal lessons for humanity's guidance.
Ferdowsi's Shahnameh, a sagacious and invaluable work, portrays the history and culture of Iran. Although it holds significant literary and historical importance, it lacks the revelatory attribute and cannot, like the Quran, guide its audience towards enlightenment in any time or place. The Quran, due to its gradual revelation and direct connection with human conditions, remains perpetually fresh and effective. The Shahnameh, as a historical book, is confined to a specific past, whereas the Quran, like a radiant sun, casts the light of guidance in every era.
وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ
Translation: Among them are unlettered people who know the Book only through desires, and they are nothing but conjectures.
فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَهُمْ مِمَّا يَكْسِبُونَ
Translation: So woe to those who write the Book with their own hands and then say, "This is from Allah," to purchase with it a small price. Woe to them for what their hands have written, and woe to them for what they earn.
The aforementioned verses, through a profound lens, delineate two distinct groups of humans within the social and psychological milieu of the revelation period. The first group comprises individuals caught in naivety and personal delusions due to epistemic limitations. The second group knowingly distorts the divine scriptures and exploits religion as a tool for material gain. This analysis is not confined to the historical conditions of revelation; rather, owing to the Quran's transcendent nature, it applies to all human societies. These verses serve as a comprehensive map outlining paths of misguidance and guidance before humanity.
Verse 78 describes a group called Ummiyyn, who, due to lack of access to knowledge and education, are deprived of proper understanding of the Divine Book. These individuals comprehend the scripture only through desires and illusions (amniyy) and are engulfed in baseless conjectures (yaunnn). The three main indicators of this group are:
The term Umm here signifies an individual deprived of sufficient education and training, constrained by environmental restrictions, remaining within closed and dogmatic boundaries. These persons resemble birds whose wings are confined within a narrow cage, prevented from soaring towards the truth.
The group termed Ummiyyn, due to ignorance and entrapment in illusions, is susceptible to deception and exploitation. This characteristic has perpetually rendered them victims throughout human history. Whether in peace or war, in poverty or affluence, these individuals, because of their naivety, are perpetually exposed to destruction and misguidance. The Holy Quran, by describing this group, indirectly emphasises the necessity of enlightenment and education within society.
Verse 79 describes a group that writes the Book with their own hands (yaktubna al-kitb bi-aydhim) and then claims, "This is from Allah" (hdh min inda Allh) to purchase a small price (li-yashtar bihi thamanan qallan). This group distorts divine scriptures and exploits their religious status for material gain. Their actions are censured by threefold woes (wayl):
This group, akin to merchants selling the jewel of religion for a trivial price, not only doom themselves but also mislead society.
The phrase thamanan qallan (a small price) not only refers to a minimal material value but also signifies the spiritual worthlessness of this act compared to the grandeur of divine religion. Even if these individuals receive vast sums, in relation to the value of religion, the price remains insignificant. This concept critiques the phenomenon of selling religion throughout all eras, where religion is transformed into a tool for attaining power, wealth, or social status.
Some exegetes interpret the phrase yaktubna al-kitb bi-aydhim as indicating distortion of the divine scriptures. However, the verse explicitly focuses on the act of writing the Book and attributing it to God, without direct mention of distortion. This nuance underlines the importance of equity in exegesis to avoid unfounded accusations against specific groups. Equity, as a just measure, calls us to uphold precision and fidelity when analysing religious texts.
Verse 78, by describing the group Ummiyyn, highlights the significance of education and instruction in preventing naivety and entrapment in personal delusions. These individuals, due to lack of knowledge, remain confined within limited and rigid frameworks, reliant on bas
