Source: of Nokounam (may Allah sanctify his secret), Session 344
The interpretation of verse 87 from Surah Al-Baqarah serves as a gateway to a systematic understanding of the divine revelation system and the social interactions between communities and the prophets. This verse offers a profound insight into the dual structure of guidance and human responses. It elucidates the succession of prophets, from the granting of the Book to Moses (peace be upon him) to the confirmation of Jesus son of Mary (peace be upon him) through the Spirit of Holiness, alongside a critique of the arrogant conduct of the people. The exegesis addresses theological, philosophical, and sociological dimensions. The systematic nature of revelation, gradual societal development, and the fundamental distinction between the lineage of prophets and rulers form the core themes of this commentary. This treatise, integrating deep analyses and highlighting key points, is presented in a scholarly and elevated style for an academic audience of high expertise.
Verse 87 of Surah Al-Baqarah encompasses two fundamental axes with a dual structure: first, the elucidation of the succession of prophets and their divine mission; second, the analysis of the social interaction of people with the prophets. This duality, akin to two wings of guidance, signifies the comprehensiveness of the Holy Quran in covering both spiritual and social dimensions. From a sociological perspective, this structure emphasises the necessity of examining the relationship between guides and society, as the prophetic mission remains incomplete without interaction with the people. From a theological viewpoint, this continuity alludes to the primary objective of revelation in societal reform. The Quran, like a mirror, reflects both the divine light of guidance and human reactions.
Contrary to the perception of disorder, divine revelation manifests a modern and precise system. This systematic nature, embodied in the segmentation of the Quranic verses, distinguishes itself from traditional methods of division and connection, and illustrates the Qurans pioneering role in human intellectual guidance. This structure, resembling a detailed map, delineates the pathway of societal development and philosophically points to divine comprehensiveness and wisdom. Methodologically, this systematisation facilitates the scientific analysis of the verses, positioning the Quran as a book that speaks not only for its own era but also for the future of the world.
And indeed We gave Moses the Book
The phrase وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ refers to the granting of the Torah as a codified and foundational law. This Book, like a steadfast pillar, imparted order and guidance to the community of Bani Israel. Theologically, the Torah symbolizes divine legislation which establishes the foundation of a just society. Sociologically, this granting emphasises the importance of law in creating social order, as if the Torah served as a beacon illuminating the path for the people of Moses amidst the darkness of ignorance.
And We followed him up with messengers
The phrase وَقَفَّيْنَا مِنْ بَعْدِهِ بِالرُّسُلِ refers to the continuation of divine guidance through the successive sending of messengers after Moses (peace be upon him). The term قَفَّيْنَا denotes continuity and sequence in this dispatch, as if God, like a wise gardener, planted the saplings of guidance one after another in the lands of societies. Theologically, this continuity indicates divine wisdom in preserving the religious system. Historically, these messengers, such as Yasa (Elisha), Dhul-Kifl, and Solomon (peace be upon them), maintained religious cohesion of Bani Israel by adherence to the Torah.
A messenger is a prophet endowed with a written scripture and a specified mission, whereas a prophet merely conveys news and may have an oral mission. This distinction, analogous to the difference between a legislator and a guide, reflects diverse roles of prophets in guidance. Theologically, messengers such as Moses and Jesus (peace be upon them) bore greater responsibilities with books and missions, while non-messenger prophets led smaller communities. Linguistically, the Qurans precise use of these terms underscores the systematic nature of revelation.
And We gave Jesus son of Mary clear proofs
The phrase وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ refers to the bestowal of clear and tangible evidences, such as healing the sick and raising the dead, to Jesus (peace be upon him). These evidences, akin to luminous mirrors, are external embodiments of the Book, which had a deeper impact in a more advanced society. Theologically, these evidences signify the palpable miracles of Jesus, which manifested guidance in a more concrete form. Sociologically, these clear proofs indicate the societys readiness during Jesus time to accept tangible miracles.
And We supported him with the Spirit of Holiness
The phrase وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ refers to the confirmation of Jesus (peace be upon him) by a pure, spiritual, and divine entity. The Spirit of Holiness, like a divine breeze, has been the companion of prophets and the elect of God, belonging to the highest pure spirits. Mystically, this entity indicates the exalted connection of the prophets with the unseen realm. Theologically, confirmation by the Spirit of Holiness assists in the spiritual strengthening of Gods special servants and is granted not only to Jesus but also to other prophets and saints.
Prophets, possessing knowledge (clear proofs) and power (Spirit of Holiness), exhibited a unique harmony. Knowledge without power is like a fruitless imagination, and power without knowledge resembles oppressive force. Philosophically, this harmony denotes the comprehensiveness of prophets in guidance, as if they were stars in the firmament of knowledge, bearing both the light of knowledge and the force of guidance. Psychologically, this balance contributed to the profound impact of the prophets on the collective psyche of society.
Then whenever there came to you a messenger with what your souls did not desire, you were arrogant; so some you denied and some you killed.
This part of the verse refers to the arrogance of the people towards prophets who conveyed messages contrary to their carnal desires. This arrogance, like an impregnable wall, obstructed the acceptance of truth, resulting in denial and killing of the prophets. Theologically, such behaviour signifies disobedience to divine guidance. Psychologically, egotism and self-exaltation, like barriers against acceptance of truth, led to social resistance.
Due to arrogance, the people denied some prophets and killed others. These consequences, like wounds on the body of society, disrupted social order. Sociologically, this behaviour highlights the negative impact of arrogance on social cohesion. Theologically, this disobedience emphasises divine justice in punishing the wrongdoers, as if God, like a just judge, determines the recompense for deeds.
From the time of Adam (peace be upon him) until the advent of Islam, societies under prophetic guidance experienced gradual development, steering clear of regression and retrogression. This evolutionary course, like a flowing river, led societies towards intellectual and social progress. Sociologically, this growth underscores the positive influence of the prophets on culture and civilisation. Theologically, this progress highlights divine wisdom in the continuous guidance of societies.
The lineage of prophets, characterised by dignity, oppression, and honour, is distinct from the lineage of rulers, known for authoritarianism and arrogance. Prophets, like pure springs, spoke with humility and kindness, whereas rulers, like destructive storms, maintained power through sticks, clubs, and daggers. Sociologically, this distinction reflects the contrasting impact of these two groups on society. Ethically, the prophetic method emphasises spiritual superiority and sustainable guidance.
All prophets, especially the Holy Prophet Muhammad (peace be upon him and his family), endured persecution but never resorted to force. This oppression, like a shining jewel, helped reinforce empathy and ethical modelling in society. Theologically, this patience and perseverance point to divine wisdom in guidance. Psychologically, such conduct fostered trust and profound influence on the collective psyche.
Religious scholars, especially within the Shia school, are the inheritors of the prophets, continuing the mission of guidance with simplicity, dignity, and purity. The attire of scholars, such as the cloak and sandals without straps, symbolises humility and avoidance of authoritarianism. Theologically, this continuity points to the role of scholars as custodians of prophetic heritage. Sociologically, this approach aids in preserving spiritual values within society.
Traditional methods of division and connection in religious education have occasionally led to complexity and stagnation. These methods, like old chains, restrict creativity and innovation. Educationally, a re-evaluation of these methods is essential for the dynamism of religious sciences. Sociologically, these constraints have diminished the influence of religious knowledge in modern societies.
Ornamentation of sacred places, such as the shrine of Imam Reza (peace be upon him), with daggers and swords, signifies authoritarianism incompatible with the clear proofs of the prophets. These adornments
