Verses 84 and 85 of Surah Al-Baqarah from the Holy Quran, as an integral part of the ethical and social system of this divine scripture, address the covenant of the Children of Israel and its violation by a group of societal elites. These verses employ rhetorical, psychological, and sociological nuances to critique the oppressive behaviours of the powerful and explicate their consequences in terms of concepts such as statelessness, social rabies, and abandonment in both this world and the hereafter. This treatise, by consolidating the content of the lecture and the analyses presented, undertakes a meticulous examination of these verses, exploring their literary, ethical, and social dimensions through an interdisciplinary lens. The structure of this work is systematically segmented and formulated with a scholarly approach to suit specialised audiences and academic environments.
وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وَلَا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنْتُمْ تَشْهَدُونَ
And when We took your covenant that you shall not shed one anothers blood nor expel yourselves from your homes, then you consented, whilst you bore witness.
ثُمَّ أَنْتُمْ هَؤُلَاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِنْكُمْ مِنْ دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَالْعُدْوَانِ
Then you are those who kill one another and expel a party of you from their dwellings, aiding one another in sin and aggression.
The discussed verses present the covenant in two affirmative and prohibitive directions. The affirmative direction refers to general and inclusive duties such as worshipping God and showing kindness to parents, as indicated in the preceding verse: You shall worship none but Allah. The prohibitive direction focuses on abstaining from grave crimes such as murder and expulsion from homes, as stated in verse 84: You shall not shed one anothers blood nor expel yourselves. This duality demonstrates the comprehensiveness of the ethical and social system in the Holy Quran, which simultaneously strengthens human bonds through affirmative obligations and prevents oppression and corruption through prohibitive restrictions.
Key Point: The dual structure of the covenant in these verses functions like two wings of a bird, establishing a balance between affirmative and prohibitive behaviours within society, thus preventing moral and social disintegration.
In verse 84, the phrases You shall not shed your blood and You shall not expel yourselves are presented in a negation form. In Arabic literature, if an initial negation is followed by an affirmation such as you kill and you expel in verse 85, this confirms the breach of the covenant. This rhetorical device, like a mirror exposing the naked truth, confronts the audience with the contradiction in their conduct and summons them to accountability regarding the divine covenant.
Key Point: The contrast between negation and affirmation in the verses acts as a reproach awakening the conscience of the audience, compelling them to reconsider their commitments.
Verses 84 and 85 of Surah Al-Baqarah, by presenting the covenant in both affirmative and prohibitive dimensions, delineate a comprehensive system for guiding human society. These verses, employing rhetorical subtleties, emphasise the importance of adherence to divine covenants and define their violation as a moral and social deviation. This structure enriches the verses not only from a literary standpoint but also from psychological and sociological perspectives.
In affirmative verses, such as verse 83, the breach of the covenant is mentioned briefly and with delay, alluded to by the phrase then you turned away. Conversely, in verse 85, the breach is stated in detail and prominently at the beginning of the verse with Then you are those... This structural difference reflects the intensity of reproach in verse 85, as if the Quran addresses the oppressors with a louder voice.
Key Point: The severity of reproach in verse 85 is akin to an echo reverberating through a mountain valley, drawing societal attention to grave crimes.
Verse 85, with the phrase Then you are those..., addresses a specific group of elites and powerful individuals who, due to their capability, are able to commit murder and expulsion. This is contrasted with the general address of verse 84 directed to the wider populace. The elites, as pillars of society, if deviating from the right path, endanger the entire social structure.
Key Point: The address to the elites in verse 85 serves as a warning to societal elites who bear heavier responsibility in maintaining order and justice.
The phrase from their dwellings instead of from your dwellings in verse 85 creates a rhetorical ambiguity. It indicates that the oppressors who expel others from their homes themselves lack a homeland, for one who belongs to their homeland would not destroy it. This statelessness is like a root severed from the soil, incapable of sustaining life.
Key Point: The statelessness of oppressors is a sign of social identity deprivation that results in their ostracism from society.
The phrase from their dwellings is attributed to the oppressed, signifying their rightful ownership of their homeland. The oppressed, by refraining from aggression, remain true owners of their homes, as if the homeland lovingly embraces them like a caring mother.
Key Point: Assigning the homeland to the oppressed underscores their legitimacy vis--vis the oppressors.
One of the manifestations of they cause corruption on earth in the Holy Quran is aggression and transgression. One who perpetrates corruption in society is effectively stateless, since patriotism is accompanied by efforts for prosperity, not destruction. This corruption is like a fire reducing the communitys harvest to ashes.
Key Point: Corruption on earth is indicative of statelessness that weakens social bonds.
The rhetorical and sociological analysis of verses 84 and 85 of Surah Al-Baqarah reveals the depth and richness of these verses in elucidating social and ethical responsibilities. The specific address to elites, the rhetorical nuance of the oppressors statelessness, and the emphasis on the oppresseds legitimacy transform these verses into a valuable source for understanding social deviations and preventive strategies.
A precise interpretation of the Quranic verses requires utilising psychological and sociological knowledge. The absence of these sciences in traditional exegeses has sometimes led to overlooking the rhetorical and social subtleties of the verses. These sciences act like a lantern in darkness, illuminating the profound objectives of the Quran.
Key Point: An interdisciplinary approach in interpretation serves as a bridge between the apparent and the deeper meanings of the verses.
The term these in verse 85, as a demonstrative pronoun, indicates a precise and explicit identification of the oppressors. Unlike relative pronouns which refer to the absent and require a link, demonstrative pronouns emphasise the reality and existence of the referent. This usage is like a finger pointing directly at the oppressor.
Key Point: The use of these exposes the oppressors openly before society.
The phrase Then you are these with the detached plural pronoun and the addressing verb underscores the certainty and clarity of the covenant violation. The word Then acts like a nail securing the address firmly and precludes denial by the oppressors.
Key Point: Then and you function like chains holding the oppressors accountable for their deeds.
Murder and expulsion from the homeland, as major sins, are undeniable. The phrase Then you are those who kill presents these sins concretely and incontrovertibly, as if the truth shines like a brilliant sun before all.
Key Point: Major sins are like indelible stains on the foreheads of oppressors, eliminating the possibility of denial.
The psychological and sociological approach to the interpretation of the verses facilitates a deeper understanding of the Quranic objectives. The utilisation of demonstrative pronouns and rhetorical emphases exposes the oppressors so as to strengthen social surveillance over them. These verses, by elucidating major sins, stress the necessity of accountability among the elites.
The perpetration of murder and expulsion necessitates power and capability. Weak individuals, such as ordinary thieves, are typically incapable of such crimes. Historical
