Verse 87 of Surah Al-Baqarah, through a profound examination of the succession of the Prophets and their divine mission, elucidates the people-centric nature of the Prophets as well as the challenges arising from arrogance and egotism within society. This verse, while emphasising the guiding role of the Prophets and the revealed scriptures, critiques the arrogant and ego-driven behaviours of certain groups of people, highlighting their consequences namely, the denial and killing of the Prophets. The analysis of this verse, from theological, sociological, psychological, and ethical perspectives, demonstrates the significance of service to creation as a path towards divine proximity and the imperative of reforming social behaviours. This manuscript, by consolidating the content of the lecture and scholarly analyses, systematically explicates these concepts in an academic framework.
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِنْ بَعْدِهِ بِالرُّسُلِ ۖ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنْفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ
Translation: And indeed, We gave Moses the Book and followed him up with a succession of messengers; and We gave Jesus, the son of Mary, clear proofs and supported him with the Holy Spirit. Yet whenever a messenger came to you with what your souls did not desire, you were arrogant; so a party you denied, and a party you killed.
Verse 87 of Surah Al-Baqarah refers to the succession of Prophets, from Moses (peace be upon him) to Jesus (peace be upon him), and the continuity of the divine mission. This verse, emphasising the granting of revealed scriptures and the confirmation of Prophets through clear evidences and the Holy Spirit, addresses the guiding role of the Prophets within human societies. From a theological perspective, this succession embodies Divine mercy in guiding humanity and the perpetuation of revelation. The peoples reactions, manifesting as denial and killing of the Prophets, reveal the perennial challenges encountered against divine guidance.
The Prophets, as the most cognisant segment of society, have always been people-centric. Their methodology, movement, thoughts, and deeds have been dedicated to serving the people, and the outcomes of their work have permeated society. This attribute distinguishes the Prophets from other scholarly groups who may lack direct interaction with the populace. The Prophets approached the people, and their message was universal, although not all accepted it.
The clergy, as the heirs of the Prophets, must maintain a people-centric stance and dedicate their knowledge and wisdom to the service of society. Unlike specialised scientific groups that may be isolated in research domains, the clergy are required to have direct engagement with the people. A scholar who distances themselves from the people or exhibits arrogant and isolative behaviour deviates from the Prophetic model.
Scholars lacking a people-centric background or societal acceptance suffer methodological deviation. This deviation may manifest as ascetic isolation or arrogant behaviour. Such scholars cannot be considered true heirs of the Prophets, whose mission was fundamentally oriented towards serving the people and societal reform.
Every Prophet possessed a nation and followers; no Prophet existed without a nation. Historically, this indicates the general acceptance of the Prophets within societies, and theologically, it signifies Divine mercy in guiding humanity. The narration of Salim ibn Qais, emphasising the harmony between nature and the Prophet (peace be upon him) and the existence of a nation for every Prophet, explicates this reality in a mystic manner.
Arrogance refers to persistent and escalating self-exaltation, while ego pertains to base and instinctive carnal desires. These two factors have constituted the principal roots of denial and killing of the Prophets. The Prophets endeavoured to elevate reason, knowledge, and awareness, yet their opponents, attached to their egos, rejected their message.
Instead of openly acknowledging their carnal desires, the opponents of the Prophets resorted to pretext-making and presenting unfounded objections. Psychologically, this behaviour represents an avoidance of self-awareness, and sociologically, it reflects attempts to preserve power and social status.
Content aligning with egoistic desires, such as music and dance, is rapidly embraced by society due to its resonance with human instincts. Psychologically, this phenomenon demonstrates the influence of instincts on collective behaviour; sociologically, it underscores the power of popular culture in shaping conduct.
Excessive singing and music lead to weakened willpower, the strengthening of carnal desires, and diminished rationality. Psychologically, this reduces self-control; jurisprudentially, it emphasises the necessity of observing religious regulations in this domain.
Some individuals accept all forms of music and singing unconditionally, while others reject them entirely. This polarisation demonstrates the need for balanced and nuanced understanding.
In modern society, arrogance manifests as self-superiority in spouse selection, family behaviour, and social interactions. This self-exaltation contributes to reduced marriage rates, diminished sincerity and honesty in relationships, and fuels materialism and unhealthy competition.
Arrogance and ego result in fear and cowardice, which historically culminated in the denial and killing of the Prophets. Cowardly individuals resort to crime and betrayal in crises, whereas courage leads to submission before the truth.
Traditional approaches to religious education, which are purely theoretical and devoid of practical application, fail to meet societal needs. Such methods, akin to outdated pedagogies, diminish the impact of religious sciences.
Religious sciences must be applied practically, and scientific laboratories should be established for analysing religious and social issues. This approach aids in reforming public culture and enhancing trust in religious sciences.
Understanding the Holy Quran is analogous to driving, which necessitates knowledge of mechanics and practical experience in a laboratory. This practical application fosters increased trust and impact of religious sciences.
The exegesis of verse 87 of Surah Al-Baqarah, emphasising the people-centric nature of the Prophets and the challenges posed by arrogance and ego, clarifies the guiding role of the Prophets and the imperative of social behaviour reform. The Prophets, adopting a people-centric approach, strove to elevate the reason and knowledge of society; however, arrogance and ego led to their denial and killing. The clergy, as heirs of the Prophets, must avoid isolation and arrogance, dedicating their knowledge to societys service. The necessity of reforming religious sciences and establishing scientific laboratories for their practical application to meet societal needs is among the key outcomes of this interpretation. Self-awareness, humility, and control of carnal desires constitute the solutions to overcome arrogance and ego, thus advancing towards divine perfection.
Supervised by Sadegh Khademi
