This treatise is devoted to a profound and systematic analysis of select verses from Surah Al-Baqarah, centred on the concepts of fear, turning away, and disavowal. It examines the psychological, philosophical, and theological dimensions of these themes within the Quranic framework. The objective of this work is to present a comprehensive and scholarly perspective aimed at specialised audiences in the fields of theology and Quranic sciences, relying on a methodical approach that elucidates concepts with precision and depth. The structure of this study encompasses principal sections with specialised subheadings, each addressing a distinct aspect of the subject matter, culminating in independent conclusions and an integrative final summary. By employing refined Persian metaphors and allegories, the effort has been made to preserve an academic tone while enhancing the literary appeal of the text.

Section One: Fear as an Innate and Dual Faculty in Human Nature

The Nature of Fear in Man

Fear, like a wind that at times causes the branches of trees to dance and at others uproots their roots from the soil, is an innate faculty in human nature. This faculty, manifesting in various forms such as apprehension, reverence, illusion, and other psychological states, functions in its natural state as a shield that protects man against dangers. However, when this faculty exceeds the bounds of moderation, it transforms into a malady that enslaves the spirit and psyche of the individual.

In modern psychology, fear is recognised as an emotional and physiological response to real or imagined threats. The Holy Quran likewise portrays this faculty in a dual manner: a fear that summons man towards caution and piety, and a fear rooted in illusion and ignorance that distances him from the truth. A verse from Surah Al-Imran reveals this reality:

Indeed, it is Satan who frightens his allies; so fear them not, but fear Me if you are believers. (Al-Imran: 175)

This verse demonstrates that Satan, by intensifying unnatural fears, diverts man from the path of faith, whereas reverence of God (khashyah) is a commendable and constructive fear.

Types of Fear and Their Effects

Fear in man is divided into two principal categories: natural fear, which, like a lantern in darkness, illuminates the path for survival, and unnatural fear, which, like a heavy shadow, envelops the spirit. Natural fear is a caution that keeps man away from danger, whereas unnatural fear, arising from illusion, excess, or deficiency, leads to passivity, anxiety, and even hypocrisy.

The Holy Quran describes commendable fear in a verse from Surah Fatir:

Only those fear Allah, from among His servants, who have knowledge. (Fatir: 28)

This verse emphasises the connection between reverence of God and knowledge, while censurable fears, which arise from ignorance, mislead man towards deviation.

Conclusion of Section One

Fear is akin to a river that is at times life-giving and at others destructive. In its natural state, this faculty directs man towards caution and piety; in its unnatural state, it becomes a malady that confines the spirit and psyche. The Holy Quran, by clarifying this duality, paves the way for recognising and managing this faculty.

Section Two: Fear as a Secondary Attribute and a Consequence of Ignorance

Roots of Fear in Ignorance

Contrary to inherent attributes such as reasoning, fear is a secondary quality that stems from ignorance and unawareness. Just as laughter in man is a consequence of surprise and not an independent attribute, fear is likewise the result of environmental, educational, or epistemological conditions. In Islamic philosophy, human attributes are divided into essential and accidental; fear, as an accidental attribute, depends on factors that can be identified and rectified.

The Holy Quran articulates this reality in a verse from Surah Al-Anam:

So who is more unjust than one who denies the signs of Allah and turns away from them? (Al-Anam: 157)

This verse introduces ignorance and denial of divine signs as the roots of deviation and fear, which hinder man from embracing the truth.

The Role of Divine Knowledge in Dispelling Fear

Knowledge of God, like a light that dispels darkness, removes unnatural fears from the heart of man. Belief in monotheism (There is no deity but Allah) and the constant accompaniment of God (He is with you wherever you are) frees man from the shackles of pathological fears.

The Holy Quran elucidates this reality in a verse from Surah Yunus:

Behold, the friends of Allahno fear shall be upon them, nor shall they grieve. (Yunus: 62)

This verse demonstrates that the friends of God, by virtue of knowledge and faith, are safe from fear and sorrow, and this knowledge is the key to liberation from unnatural fears.

Conclusion of Section Two

Fear is like a shadow that rises from ignorance and is dispelled by the light of divine knowledge. The Holy Quran, by emphasising the role of awareness and faith, directs man towards emancipation from pathological fears and attainment of peace.

Section Three: Fear in Prophets and Divine Saints

Fear as a Human Condition

Prophets and divine saints, although occupying the highest ranks of faith and infallibility, may experience states of fear under particular conditions due to their human nature. These fears, like transient waves washing upon the shore of their existence, do not indicate weakness of faith but arise from environmental or educational factors.

The Holy Quran presents an example of this reality in Surah Taha:

Then Moses feared. (Taha: 67)

This verse refers to Prophet Moses fear when confronting Pharaohs magicians, which was due to specific circumstances and not a deficiency in faith.

Degrees of Infallibility and Differences in Prophetic Attributes

The infallibility of prophets, like a light that shines in various degrees, is not absolute; only God possesses absolute infallibility. Prophets and saints occupy different levels of knowledge, faith, and power, and natural differences in their attributes are not to be considered defects.

The Holy Quran explains this reality in Surah Al-Baqarah:

These are the messengerswe have favoured some of them above others. (Al-Baqarah: 253)

This verse stresses the differences in ranks among the prophets and shows that each prophet occupies a particular station of perfection.

Critique of the Approach of Prophet Exoneration

The traditional approach of exonerating prophets, akin to an attempt to cleanse the sea of its waves, which justifies hypothetical faults, is subject to criticism. Instead of exoneration, the approach of preferential ranking (tafl) should be adopted, focusing on degrees of perfection and natural differences.

This critique aligns with a verse from Surah Al-Isra:

And indeed We have preferred some of the prophets over others. (Al-Isra: 55)

This verse emphasises the differences in prophetic ranks and endorses the approach of preferential ranking.

Conclusion of Section Three

Prophets and saints, like stars in the sky of knowledge, shine at various levels. Their human fears, arising from environmental conditions, do not contradict their infallibility. Critiquing the exoneration approach and emphasising preferential ranking facilitates a more scholarly analysis of the position of the prophets.

Section Four: Fear and Turning Away in Quranic Verses

Turning Away and Disavowal as Human Reactions

Turning away and disavowal, like two sides of the same coin, are human reactions to the truth often stemming from fear and ignorance. These behaviours, examined in over 120 Quranic verses, prevent man from accepting the truth.

The verse under study in this treatise, from Surah Al-Baqarah, reveals this reality:

Then you turned away, except a few of you, and you were refusing. (Al-Baqarah: 83)

This verse refers to the disobedience of the majority towards the divine covenant, which has its roots in fear and ignorance.

Faith Originating from Fear

Faith born of fear is like a plant that has taken root in weak soil and lacks true value. Worthy faith arises from awareness and knowledge.

The Holy Quran expresses this reality in Surah An-Nasr:

And when the victory of Allah has come and the conquest ... they enter the religion of Allah in multitudes. (An-Nasr: 1-2)

This verse refers to apparent mass conversions to religion, often arising from fear or social pressure, lacking genuine worth.

Critique of Superficial Entry into Religion

Superficial and mass entry into religion, like a current that is shallow and fails to reach depth, does not lead to true religious growth and may even cause its destruction.

This notion is consistent with a saying from Nahj al-Balagha likening apparent faith to the behaviour of animals:

They enter like beasts. (Nahj al-Balagha)

This statement underscores the worthlessness of apparent faith born of fear rather than knowledge.

Conclusion of Section Four

Turning away and disavowal, like chains that bind the human soul, originate from fear and ignorance. True faith, which arises from knowledge, liberates man from these bonds and guides him toward truth.

Section Five: Fear as a Social Disease and Reformative Strategies

Unnatural Fears and Their Causes

Unnatural fears, which grow like weeds in the garden of human existence, encompass educational, racial, environmental, and regional fears, constituting over 60 to 70 percent of human fears. These fears lead to failure, passivity, and retardation of growth.

The Holy Quran states this reality in Surah Fussilat:

So most of them turned away; and they do not hear. (Fussilat: 4)

This Verse Indicates the Impact of Fear and Ignorance on Passivity and Apathy

Fear as a Major Social Disease

Fear, as a disease that corrodes the roots of society, is one of the principal obstacles to social progress. The reduction of these fears necessitates the dissemination of awareness and the strengthening of faith.

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۖ إِنَّهُ كَانَ تَوَّابًا

So glorify the praise of your Lord and seek His forgiveness. Indeed, He is ever Accepting of Repentance. (An-Nasr: 3)

This verse emphasises the necessity of seeking forgiveness and returning to the truth, even in the face of apparent faith born of fear.

The Success of the Karbala Uprising Due to Sincerity

The Karbala uprising, like a shining star in the sky of history, stands as an unparalleled example in Islamic history due to the sincerity of Imam Husayns (peace be upon him) companions and the absence of unnatural fears.

الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ

Those who believed and did not mix their faith with injustice. (Al-Anm: 82)

This verse stresses pure faith which transformed the Karbala uprising into an eternal symbol.

Conclusion of Section Five

Unnatural fears, like chains that bind society, obstruct growth and progress. The Karbala uprising demonstrated that pure faith and awareness can break these chains and pave the way for societal reform.

Section Six: Strategies for Eliminating Fear and Ignorance

The Necessity of Reforming Scientific Institutions

Reforming society, akin to planting a seed in fertile soil, must begin with scientific institutions. These institutions, like torchbearers in darkness, bear responsibility for raising awareness and eliminating unnatural fears.

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَىٰ بَصِيرَةٍ

Say, "This is my way; I invite to Allah with insight." (Ysuf: 108)

This verse emphasises the conscious invitation towards truth, a duty incumbent upon scientific institutions.

Identification and Treatment of Fears

Identifying fears, like a map for discovering treasure, guides a person towards self-awareness and reform. Distinguishing reasonable from unreasonable fears, and examining their racial, regional, and familial causes, is a fundamental step in this process.

وَلَا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ

Do not fear nor grieve but rejoice in Paradise. (Fussilat: 30)

This verse assures the believers that with faith, fear and sorrow will be removed from them.

Quranic Scientific Projects

Studying Quranic verses within the framework of scientific projects, like constructing a solid edifice, can aid in removing fear and ignorance. Such projects must prioritise quality and deeply analyse Quranic concepts.

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ

I did not create the jinn and mankind except to worship Me. (Adh-Dhriyt: 51)

This verse recognises worship based on knowledge as the purpose of creation, which Quranic scientific projects can realise.

Conclusion of Section Six

Eradicating fear and ignorance, like opening a gate towards light, requires the efforts of scientific institutions and Quranic projects. Identifying and treating fears, relying on awareness and faith, leads society towards perfection.

Section Seven: Fear and Hypocrisy in Societies

Fear as a Cause of Hypocrisy

Fear, like a poison flowing through the veins of society, is one of the principal causes of hypocrisy. Social coercion and pressure intensify fear, resulting in duplicitous behaviour.

يَحْذَرُ الْمُنَافِقُونَ أَنْ تُنَزَّلَ عَلَيْهِمْ سُورَةٌ

The hypocrites fear that a surah will be revealed concerning them. (At-Tawbah: 64)

This verse reveals the hypocrites fear of the exposure of truth, leading to double-faced behaviour.

Psychology of Pharaoh and Fear

Pharaoh, like a mountain seemingly firm but crumbling inwardly out of fear, exemplifies a fearful individual whose fear resulted in tyranny and outward exaggeration.

فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ

So Allah seized him with punishment in this world and the Hereafter. (An-Nzit: 25)

This verse alludes to Pharaohs punishment due to his arrogance and fear.

Effect of Fear on Perception

Fear, like dust settling on the mirror of perception, disrupts the auditory, visual, and intellectual faculties of humans.

لَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا

They have ears but do not hear, and eyes but do not see. (Al-Arf: 179)

This verse indicates that fear and ignorance deprive humans of perceiving the truth.

Conclusion of Section Seven

Fear, like fire in the societys harvest, leads to hypocrisy and deviation. Recognising the roots of these fears and reforming them paves the way to creating a society free of hypocrisy.

Section Eight: The Difference Between Exposition and Entry into the Fire

Exposition and Entry: Two Distinct Concepts

The Quran, like a map showing various paths, distinguishes between exposition (presentation and display) and entry (direct immersion) into the fire. Exposition is like a mirror reflecting the truth to a person, whereas entry is the result of denial of truth.

يَوْمَ يُرَدُّونَ إِلَى النَّارِ أَلَيْسَ هَٰذَا بِالْحَقِّ

The Day they are returned to the Fire, [it will be said], "Is this not the truth?" (Y Sn: 64)

This verse refers to the exposition to fire as an opportunity for contemplation.

Divine Chivalry

God, like a noble champion, employs human strength to guide rather than relying on their weakness.

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ

Indeed, Allah does not do injustice, [even] as much as an atoms weight. (An-Nis: 40)

This verse emphasises divine justice and fairness, utilising human strengths for guidance.

Conclusion of Section Eight

The distinction between exposition and entry represents two paths before man: one leading to awareness and the other to punishment. Divine chivalry invites man to reflection and the selection of truth.

Section Nine: The Fear of Majesty and Voluntary Apathy

Divine Fear of Majesty

God sometimes uses the fear of majesty, like a thunderbolt splitting the sky, to awaken humans. This fear is commendable and constructive.

فَإِنْ أَعْرَضُوا فَقُلْ أَنْذَرْتُكُمْ صَاعِقَةً مِثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ

But if they turn away, say, "I have warned you of a thunderbolt like the thunderbolt [that struck] d and Thamd." (Fussilat: 13)

This verse stresses the role of the fear of majesty in guiding mankind.

Voluntary Apathy as a Perfection Attribute

Voluntary apathy from vain talk, like selecting a flower among weeds, is an attribute of perfection that requires awareness and will.

وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ

And when they hear vain talk, they turn away from it. (Qaa: 55)

This verse emphasises the importance of voluntary apathy as a perfection attribute.

Conclusion of Section Nine

The fear of majesty and voluntary apathy are like two wings for flying towards the truth. The former awakens a person and the latter guides them to the conscious selection of truth.

Final Summary

This study, like a lamp on the path to recognising truth, analysed the concepts of fear, apathy, and loyalty in the verses of Surah Al-Baqarah. Fear is an innate faculty which, in its natural state, directs man towards caution and piety. However, in its unnatural state, stemming from ignorance, it becomes a disease that imprisons both the soul and society. Divine faith and knowledge are the keys to liberation from these bonds. Prophets and saints, although exalted in their perfection, may experience fear due to their human nature; nevertheless, such fears do not conflict with their infallibility. Criticism of the approach of absolute sanctification and emphasis on the gradation of prophets paved the way for a more scientific analysis of their status.

Unnatural fears, rooted in social and historical factors, lead to hypocrisy and passivity. The Karbala uprising, due to the sincerity of its companions, stands as a unique example of overcoming these fears. Societal reform begins with scientific institutions which, through awareness and Quranic projects, can eliminate fear and ignorance. The distinction between exposition and entry, along with emphasis on divine chivalry, invites humanity to reflection and choice of truth. Ultimately, this study demonstrated that through identifying and treating fears, and reinforcing faith and knowledge, it is possible to construct a society free from hypocrisy and abundant in truth.

Supervised by Sadegh Khademi