The exegesis of Verse 87 of Surah Al-Baqarah opens a gateway to a profound understanding of human behaviour in the encounter with the divine message. This verse transcends a mere historical narrative and ventures into the depths of human psychology and sociological complexities. Focusing on concepts such as hawa (base desires), arrogance, and proper inclination, this commentary elucidates the roots of resistance against the prophets and its consequences. Employing a scientific and systematic approach, it analyses psychological, philosophical, and sociological facets of human conduct, utilising refined allegories to present the concepts clearly and attractively for a specialised, scholarly audience. The structure of this work comprises principal sections with specialised subtitles, each addressing a distinct aspect of the exegesis.
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
And indeed We gave Moses the Book and followed him up with messengers. And We gave Jesus, son of Mary, clear proofs and supported him with the Holy Spirit. Then, whenever a messenger came to you with what your souls did not desire, you showed arrogance; some you disbelieved, and some you killed.
This verse, by referring to the succession of prophets and the confirmation of Jesus son of Mary (peace be upon him) with the Holy Spirit, addresses the improper reactions of certain people towards the divine message. The core of this section lies in the psychological analysis of resistance against the prophets and its roots in base desires (hawa) and arrogance.
Verse 87 of Surah Al-Baqarah, beyond historical narration, elucidates the psychological reality of human behaviour when confronted with divine revelation.
Rather than focusing merely on past events, the verse explores the cognitive structure of human beings. Psychologically, resistance to truth emerges from internal conflicts within the self. Philosophically, this conflict represents a struggle between the innate divine disposition and the lower desires.
The principal aim of this verse is the analysis of the epistemological and psychological structure of human beings, rather than simply reporting ancestral behaviour.
Emphasising self-knowledge, the verse invites humans to reflect on their inner motivations. From an epistemological viewpoint, understanding divine verses necessitates recognition of the self; psychologically, this recognition aids in comprehending behavioural motives.
The first section, focusing on the psychological nature of Verse 87 of Surah Al-Baqarah, demonstrated that this verse is more than a historical account; it is a mirror reflecting the existential structure of humans. Its epistemological and psychological analysis lays the groundwork for a deeper understanding of concepts such as base desires (hawa) and arrogance, addressed in subsequent sections.
Hawa refers to the base and lowly desires of the self, whereas proper inclination denotes the natural and perfection-seeking characteristic of the self.
Hawa is akin to a wind that infiltrates the engine of human existence, obstructing its movement. Contrary to proper inclination, which propels one toward perfection and vitality, hawa leads to degradation and stinginess of the self. Psychologically, hawa relates to uncontrolled instincts and addictive behaviours; mystically, it constitutes an obstacle in the path of spiritual elevation.
Proper inclination is an inherent and healthy attribute of the self, whose absence leads to physical or psychological ailments.
Proper inclination resembles a clear current flowing within the river of human existence, directed toward worship, recreation, and constructive activities. Its absence is comparable to a disease that deprives one of vitality and dynamism. Psychologically, it corresponds to healthy life motivations; philosophically, it denotes the innate quest for perfection.
Lack of desire for food, worship, or work signals a sickness of the self and a disturbance in temperament.
This lack falls like a heavy shadow upon the human psyche, hindering dynamism. Psychologically, it indicates depression or diminished motivation; medically, it can relate to physical disorders.
Unlike proper inclination, hawa is a psychological disease that results in stinginess and uncontrollable greed.
Hawa is like a contaminated humour within the self, fomenting thirst and greed. Psychologically, it manifests in obsessive and addictive behaviours; ethically, it indicates deviation from virtues.
Hawa resembles trapped air in a diesel engine that prevents the self from functioning properly.
The self is like an engine that requires the fuel of proper inclination for movement. Hawa, like infiltrating air, disables this engine. Technically, this allegory alludes to disruptions in biological or psychological systems; philosophically, it points to deviation from the innate nature of humans.
This section, by distinguishing between hawa and proper inclination, demonstrated that the health of the self depends on a balance between inclination and control of hawa. The presented allegories, including the diesel engine metaphor, facilitated a deeper comprehension of these concepts and prepared the ground for analysing the role of the prophets in the subsequent section.
The prophets, through their message, sought to polish and enhance the health of the self rather than suppress proper inclination.
The prophets, like divine physicians, endeavoured with their message to purify the self from the impurities of hawa. Theologically, this message indicates divine guidance toward human perfection; psychologically, it strengthens willpower and rationality.
وَمَنْ يُوقَ شَحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ
"And whoever restrains his stinginess of the self, they are the successful."
This verse, like a radiant torch, illuminates the path to salvation in controlling the stinginess of the self. Ethically, such control pertains to the virtue of contentment; psychologically, it relates to self-control and mental balance.
A healthy self inclines toward worship, recreation, exercise, and vitality, and is free from lethargy and lack of desire.
The healthy self flourishes like a lush garden in worship, recreation, and social activities. Psychologically, these features indicate emotional and motivational well-being; religiously, they strengthen faith.
Suppressing proper inclination leads to psychological illness and proper inclination must be balanced rather than repressed.
Suppression of inclination is like damming the flow of a river, resulting in stagnation and disease of the self. Psychologically, this suppression causes depression and loss of motivation; philosophically, it becomes an obstacle in the path of perfection.
This section, emphasising the role of the prophets in guiding the self, demonstrated that the divine message aims to polish proper inclination and control stinginess of the self. The cited verses and allegories clarified and deepened this role effectively.
Arrogance is the consequence of hawa and leads to aggression and self-superiority.
Arrogance is like a fortress of self-exaltation rooted in base desires. Psychologically, this self-exaltation results in aggressive behaviours; theologically, it amounts to disobedience to truth.
A child who responds aggressively upon awakening embodies hawa and exhibits arrogance.
This allegory reflects human psychological behaviour. A child reacting with aggression to awakening is trapped in base desires. Psychologically, this aggression indicates lack of emotional control; educationally, it points to the necessity of teaching self-discipline.
Waking a child without permission, especially in a state dominated by hawa, leads to psychological disturbance.
From a psychological perspective, this respect for autonomy contributes to emotional health.
This linguistic structure, as a rhetorical key, demonstrates the severity and persistence of arrogance. Psychologically, this continuity refers to the impact of egocentrism on behaviour.
This section, analysing arrogance as the consequence of nafs' desires, demonstrated that self-conceit leads to aggression and disobedience. Metaphors and linguistic analyses profoundly elucidated this concept.
This diversity, like the various colours in a societal painting, indicates the complexity of social behaviours. Sociologically, these reactions depend on social classes and environmental conditions.
Poverty, like a chain, occupies humans with fundamental needs, while satiety, like a wind, breathes desire into the soul. Psychologically, this satiety strengthens egoistic behaviours.
This multiplicity, like a continuous rain, indicates divine mercy for the guidance of humanity. Historically, these Prophets responded to societies need for continual guidance.
فَقَلِيلًا مَا يُؤْمِنُونَ
And few indeed believe.
This verse, like a warning, indicates the scarcity of faith against prevailing arrogance. Theologically, this scarcity is a divine test.
This section, through sociological analysis of reactions to the Prophets, demonstrated that the diversity of behaviours stems from social and egoistic conditions. Poverty and satiety, as determining factors, play an important role in these reactions.
Music, as a dual-edged remedy, can both assist the souls vitality and ensnare it in desire. Psychologically, this influence relates to musics effect on motivations, and jurisprudentially, to the necessity of distinguishing lawful and unlawful singing.
This necessity, like a key to precise understanding, refers to the need for reform in religious sciences. Methodologically, such analysis assists in the practical application of rulings.
This critique, like a warning, highlights the need for professional specialisation within religious sciences. The absence of expertise results in reduced precision in rulings and analyses.
Such behaviours, like a shadow over family health, lead to diminished cohesion and increased social accusations. Psychologically, this violence indicates nafs-driven desires.
This conduct, like a cool breeze, supports familial cohesion and improves the social image of scholars.
This section, critiquing social and cultural issues, emphasised the necessity of scientific analysis and just behaviour. Music and family conduct, as examples of egoistic and social challenges, require meticulous reconsideration.
Self-examination, like a mirror for the nafs, enables humans to recognise their position on the path of good and evil. Psychologically, this evaluation increases self-awareness.
This dynamism, like a wave in the sea of existence, refers to human free will on the path to perfection. Humans must manage these fluctuations with vigilance.
Mukhtr, like a warrior who softens at home, models nafs balance. This equilibrium points to emotional health and the virtue of moderation.
This section, emphasising self-examination and ethical dynamism, showed that through recognition and control of the nafs, humans can progress towards perfection. The analogy of Mukhtr concretely illustrated this path.
This awakening, like a lantern in darkness, assists in raising social awareness and reducing egoistic behaviours.
Scholars, like heirs of the Prophets, must aid social reform with pursuit of truth. This duty highlights their key role in social guidance.
These evils, like a devastating storm, indicate moral degeneration in society. Psychologically, these behaviours root in nafs desires.
This section, emphasising social awakening and scholars responsibility, underlined the necessity of vigilance against evils and nafs desires. This awareness is the key to societal reform.
The exegesis of verse 87 of Surah Al-Baqarah, through exploration of concepts such as nafs desire, arrogance, and proper inclination, provided a profound elucidation of human behaviour in response to the divine message. This verse, like a mirror, revealed the roots of resistance to the Prophets within self-conceit and base nafs tendencies. The Prophets, through their message, endeavoured to refine the health of the nafs and control its avarice. Psychological and sociological analyses of this verse emphasised the necessity of self-examination, balance in inclination, and social awakening. Elevated metaphors, from the diesel engine to the personality of Mukhtr, aided tangible comprehension of these concepts. This work, preserving absolute fidelity to the original content, presents a scientific and systematic guide for specialised audiences on the path of truth comprehension and nafs reformation.
