Verses 78 and 79 of Surah Al-Baqarah constitute among the key verses of the Holy Quran that, through a profound examination of the characteristics of social groups in Medina, analyse human behaviours in relation to religious texts and the motivations for their distortion. These verses, by offering a precise description of the Ummiyeen and the distorters of the heavenly scriptures, provide a rich basis for interdisciplinary studies in the fields of religious psychology, sociology of religion, and Quranic theology. This treatise, adopting a scientific and systematic approach, endeavours to analyse these verses and, utilising refined metaphors and allegories, aims to elucidate the deep Quranic concepts for learned audiences and researchers in the domains of religious and human sciences. The structure of this work is designed to present psychological and sociological analyses in a coherent and engaging format while preserving all details and fundamental concepts.
And among them are Ummiyeen who know not the Book except by wishful thinking, and they are nothing but conjecturing.
The term Ummiyeen is the plural of Ummi, derived from the root أم denoting origin, root, and primary nature. This term, appearing approximately one hundred times in the Holy Quran, invariably signifies the foundation and initial disposition. In this verse, Ummiyeen refers to individuals who remain in their natural and primary state and have failed to progress towards secondary perfection. This concept is akin to a tree that possesses a firm root but, if it does not grow in the soil, does not reach branches or fruit and ultimately withers. The Ummiyeen, due to their stagnation in their primary disposition, are deprived of true knowledge of the Book, instead contenting themselves with Amn (personal and ethnic desires) and unn (unsubstantiated conjectures).
The phrase وَمِنْهُمْ (and among them) at the start of the verse indicates social plurality and diversity within the community of Medina. This phrase, repeatedly used in numerous verses of this Surah, points to distinct groups with differentiated characteristics. The society of Medina at the dawn of Islam was like a mirror reflecting diverse images of ethnic, religious, and social identities. This diversity laid the groundwork for social complexities that the Holy Quran meticulously describes.
The term أم in the Quran, employed about one hundred times, consistently connotes origin, root, or basis. This concept carries a positive connotation of foundational existence and primary perfection; however, if a human being remains confined to this level, secondary perfection cannot be attained. Like a sapling rooted in the soil, a person must move beyond their primary disposition to achieve the branches of perfection. Stagnation at the root leads to decline and destruction, whereas progression from the root fosters growth and flourishing.
In this verse, Amn refers to personal and ethnic wishes and desires that the Ummiyeen resort to instead of authentic knowledge of the Book. unn denotes unsupported conjectures, which, if unrefined, culminate in bewilderment and confusion. These two concepts highlight the epistemic limitations of primitive humans fixed in their primary disposition who remain barred from certain knowledge.
The Ummiyeen possess perfection in their initial context; however, this perfection is valid only at the level of primary disposition. Without movement towards secondary perfectionthat is, true knowledge and complete faiththey remain within the realm of conjecture and desire. This distinction is comparable to the difference between a seed embedded in the soil and a tree bearing fruit. Primary perfection lays the foundation for growth, but without progression, it results in loss.
The Ummiyeen can proceed from their primary disposition along two opposing paths: either towards perfection, like the example of Prophet Abraham (peace be upon him), who became a unified nation, or towards loss, like the destructive community that fell into the abyss. This dichotomy reflects human free will in the Quran and underscores the role of effort and movement in determining human destiny.
God does not reproach the Ummiyeen in verse 78 due to their primary nature but merely describes their condition. This approach reflects divine mercy in addressing human limitations and shows that the Quran prefers description and guidance over blame for primitive humans.
Verse 78 of Surah Al-Baqarah, by portraying the Ummiyeen as individuals in a primary disposition, stresses the importance of progression towards secondary perfection. The concept of أم as root and origin demonstrates semantic unity in the Quran and presents the Ummiyeen as a group deprived of true knowledge due to their fixation at the primary nature. This verse, through psychological and sociological analysis, provides a foundation for deeper inquiries in epistemology and Quranic theology.
So woe to those who write the Book with their own hands and then say: This is from God, in order to purchase a small price. Woe to them for what their hands have written, and woe to them for what they earn.
Verse 79, with the triple repetition of the term وَيْلٌ (woe), emphasises the harsh condemnation of those who distort the heavenly scriptures. This triple repetition, which occurs only 27 times in the entire Quranwith 10 instances in Surah Al-Mursalat alonesignals the gravity of the issue of distortion and the intentional nature of this crime. The distorters, by authoring forged books and claiming them to be divine revelation, sought to gain ثَمَنًا قَلِيلًا (a paltry price), indicating material motives and exploitation of the simplicity of the Ummiyeen.
The term وَيْلٌ in the Quran is ascribed to recurrent sins such as disbelief, polytheism, oppression, and distortion, and not to obligatory but less severe sins (like neglecting prayer). The distorters in this verse, exploiting the simplicity of the Ummiyeen, presented counterfeit scriptures as divine revelation, thereby challenging both their own and others worldly and spiritual realms. This act constitutes a betrayal undermining the foundations of social trust.
The phrase ثَمَنًا قَلِيلًا indicates the material and transient motivations of the distorters. Although the price may seem insignificant, it is in reality a great cost paid through the loss of religious authenticity and social trust. By capitalising on the ignorance of the Ummiyeen, the distorters sought material gain and power, an act comparable to selling the jewel of religion for a trivial price.
Verse 79 of Surah Al-Baqarah, by harshly condemning the distorters, highlights the importance of preserving the authenticity of religious texts and the destructive consequences of exploiting the simplicity of the Ummiyeen. The triple repetition of وَيْلٌ identifies multiple sins such as distortion as deliberate crimes harmful to society. Analysis of this verse lays the groundwork for psychological and sociological studies into material motives and social effects of distortion.
The Holy Quran refers to the Prophet Muhammad, peace be upon him and his family, as Ummi, yet this does not signify ignorance or inability to read and write. Rather, it denotes his belonging to Mecca, the centre of Islamic civilisation (Umm al-Qur). The notion that the Prophet was illiterate is not a deficiency, but rather signifies his perfection in being independent from human sciences and reliant solely on divine revelation. The Prophet was like a sun that shone at the heart of Meccas civilisation, radiating the light of revelation to the world.
Mecca, as Umm al-Qur, was the cultural, political, and religious centre during early Islam. The Prophets Ummi status symbolises his connection to this civilisational hub, which geographically, politically, and doctrinally served as a constant axis. This feature is analogous to a root from which Islam sprouted and expanded globally.
The word Um in verses such as Umm al-Kitab, Umm al-Qur, Y ibn Umm, and Jaalnkum Ummatan Wasatan denotes the origin and root. In these verses, Ummah is introduced as a social and religious entity that, with attributes such as justice or invitation to good, attains a secondary perfection. For example:
Jaalnkum Ummatan Wasatan
We have made you a just middle nation.
This verse refers to the Islamic Ummah as a just and moderate entity that has progressed from its initial condition towards a secondary perfection.
The Holy Quran introduces Jinn and Human as Ummahs with similar characteristics such as life, death, and responsibility. Due to greater limitations, the Jinn cause less harm and are likened to a honeybee which stings only under compulsion. This unity of creation manifests the integrated divine system that has created all beings under a singular divine alphabet.
Key Point: Both Jinn and Human are Ummahs and are governed under one creation system. This unity points to the integration of the divine alphabet in creation.
The concept of Um and Ummah in the Holy Quran denotes origin and root, reflecting the dynamic growth of human and social development. The Prophets (PBUH) being Ummi signifies belonging to the civilisational centre of Mecca, while Jinn and Human are presented as Ummahs sharing a unified essence. This section, emphasising the semantic unity of the term Um, lays the foundation for deeper investigations in Quranic theology and linguistics.
The term Um in the Holy Quran does not carry multiple meanings; rather, it consistently denotes origin and root. The concept of synonymy in Quranic literature and jurisprudential principles is rejected because every word in the Quran is used with precision and semantic unity. This critique underscores the necessity of meticulous analysis of Quranic vocabulary.
Some commentators have erroneously interpreted Ummi as meaning ignorance or illiteracy, whereas the term denotes origin and root. This oversimplification arises from neglecting the science of etymology and Quranic lexical roots, which impedes accurate comprehension of the verses meanings.
Key Point: Oversimplifying the term Ummi as illiteracy results from neglecting etymological science, thereby disrupting precise understanding of Quranic meanings.
Current scientific research worldwide is constrained within defined alphabets such as computer systems, lacking fundamental innovation. This limitation resembles repetition within a linguistic alphabet, hindering the creation of new languages and systems. This critique stresses the necessity of innovation in science and advancement towards the divine alphabet.
Nationalistic attachments, such as affiliation to a city or tribe, obstruct religious perfection. Religious identity must be liberated from such dependencies to achieve comprehensiveness and expansiveness, akin to a scholar who regards the world as his domain, transcending ethnic and geographic prejudices.
Many books on Jinn are replete with unscientific and incorrect content written for commercial appeal. These works, instead of providing precise analyses, promote oversimplification and distortion of religious concepts.
Neglecting etymological science in religious studies obstructs the accurate understanding of Quranic terms such as Shn in the verse Wailun lil-mualln. This term, meaning negligence and inattention in worship, requires root analysis to clarify its precise meaning.
Key Point: Etymological science is the key to precise understanding of Quranic vocabulary; without it, interpretation of verses results in oversimplification and error.
This section, through critique of interpretive and scientific methods, emphasises the necessity of revising traditional and modern approaches. Rejection of synonymy, critique of oversimplification, scientific consumerism, and nationalistic attachments all highlight the importance of precision in Quranic and scientific analyses. Etymological science, as a key tool, can provide deeper understanding of Quranic concepts.
The Pre-Islamic Arabs, especially the Quraysh, possessed a high degree of fluency and eloquence, which God utilised for the revelation of the Holy Quran and its challenge. The Quran descended as a radiant jewel among the Arab orators and challenged them with its unparalleled eloquence.
Key Point: The eloquence and fluency of the Pre-Islamic Arabs formed the groundwork for the Qurans revelation and its challenge, indicating the choice of civilisational centres for revelation.
Contrary to common belief, the Pre-Islamic Arabs possessed an advanced civilisation in fields such as eloquence and chivalry. The Holy Quran was revealed in civilisational centres such as Mecca, not in backward societies, underscoring the importance of cultural contexts for acceptance of revelation.
The Pre-Islamic Arabs killed their daughters due to concerns about oppression and harm to others, considering this act benevolent; however, according to the Holy Quran, it was wrong. This behaviour was a branch growing from the root of Jahiliyyah culture and required divine correction.
All prophets and divine scriptures were revealed in civilisational centres, highlighting the importance of cultural and social contexts in acceptance and spread of revelation. This choice is analogous to planting the seed of revelation in the fertile soil of human civilisations.
Key Point: Revelations descent in civilisational centres indicates the importance of cultural and social contexts in religious acceptance and propagation.
This section, by examining the Pre-Islamic Arab civilisation and its role in the revelation of the Quran, emphasises the importance of selecting civilisational centres for revelation. The eloquence of the Arabs provided the basis for the Qurans challenge, while Jahiliyyah behaviours such as female infanticide required divine reform. This analysis lays groundwork for historical and sociological investigations in early Islam.
The Infallible (alayhi al-salm), due to awareness of the Divine Alphabet, possesses knowledge of all that has been and will be (limun bim kna wa m yakn). This alphabet governs the integrated system of creation, and all beingsfrom humans and jinn to angels and animalshave been created under it. This knowledge acts as a key unlocking the mysteries of creation.
Key Point: The Divine Alphabet governs the integrated system of creation, and awareness of it enables the comprehensive knowledge of the Infallible.
Humans, jinn, angels, and animals share a unified reality created under one Divine Alphabet, albeit in different ranks. This unity resembles a melody played on various instruments, all originating from a single source.
Some individuals, due to enzymatic similarities, can comprehend the language of animals, demonstrating the closeness of ranks within creation. This phenomenon acts as a bridge connecting beings within the system of creation.
This section, by emphasising the Divine Alphabet and unity of creation, points to the integrated divine system in creation. The knowledge of the Infallible, emanating from this alphabet, enables a comprehensive understanding of creation. This analysis provides a foundation for deeper studies in theology and comparative psychology.
Verses 78 and 79 of Srah al-Baqarah, by offering a profound analysis of the behaviour of the Ummi and the corrupters, address psychological, sociological, and theological dimensions. Verse 78, describing the Ummi as beings in their initial state, stresses the necessity to advance towards secondary perfection, while verse 79, severely censuring the corrupters, criticises multiple sins including disbelief, polytheism, and oppression. The concept of Um as origin and root illustrates semantic unity in the Holy Quran, and the Prophets (PBUH) being Ummi signifies belonging to the civilisational centre of Mecca. Methodological critiquessuch as rejection of synonymy, critique of oversimplification and scientific consumerism, and criticism of nationalistic attachmentshighlight the need to revise interpretive and scientific methods. This work, emphasising etymological science and the Divine Alphabet, provides the groundwork for future research in comparative theology, sociology of religion, and philosophy of science.
Supervised by Sadegh Khademi
