of Nokounam, , Session (351)
Verse 89 of Surah Al-Baqarah serves as a window into reflecting upon the contradictory behaviours of humanity in relation to divine guidance. It is a precious gateway from the treasury of the Holy Quran that, with rhythmic expression and coherent structure, examines the disbelief of the People of the Book after recognising the truth and the consequences of this denial. This verse, situated within a political and social context, portrays the hypocrisy of some among the People of the Book who previously defended the heavenly scriptures and awaited the promised book, but upon the arrival of the Quran, turned to denial.
This treatise, employing theological, psychological, and sociological approaches, undertakes a profound analysis of this verse and, by utilising refined metaphors and literary allusions, endeavours to elucidate its epistemological, historical, and rhetorical layers for an expert academic audience. The structure of this exegesis, while preserving fidelity to the original content, is presented in systematic sections with meaningful headings to maintain comprehensiveness alongside scientific coherence and literary appeal.
Surah Al-Baqarah, akin to an endless ocean, encompasses a collection of meaningful islands, each reflecting a part of the divine truth in harmonious and rhythmic fashion. This Surah can be considered a complete Quranic composition whose verses, like distinct yet coordinated islands, cover diverse topics. From a literary perspective, this structure highlights the beauty and coherence of the verses, as if each verse shines like a jewel in the crown of divine knowledge. From an exegetical standpoint, this thematic diversity demonstrates the comprehensiveness of Quranic guidance, addressing both individual concerns and social and political challenges.
Verses 89 to 91 of Surah Al-Baqarah, due to the repetition of the word disbelief six times, constitute a meaningful island within this Surah, centred on examining disbelief and its confrontation with faith. This repetition, from a theological viewpoint, signals the gravity and significance of disbelief and, rhetorically, draws the audiences attention to the repercussions of such denial. These verses may be named the island of disbelievers or the island of Islam because they address the dichotomy between faith and disbelief and depict the conflict between truth-seeking and truth-denial.
Key Point: Verses 89 to 91 of Surah Al-Baqarah, through the repetition of the term disbelief, form a meaningful island that accentuates the confrontation between faith and disbelief within a political and social framework and refer to the contradictory behaviour of the People of the Book towards divine truth.
Arabic Text:
وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ
Translation: And when there came to them a Book from God confirming that which was with them, while they had before sought victory over those who disbelieved, but when there came to them that which they recognised, they disbelieved therein; so the curse of God is upon the disbelievers.
The repetition of the term disbelief in this verse transforms it into a political and social text that critiques the contradictory conduct of the People of the Book. Those who formerly defended religion against disbelievers and recited incantations based on heavenly scriptures became themselves disbelievers after the arrival of the Quran. Psychologically, this contradiction points to the influence of carnal desires upon faith, while sociologically, it emphasises the hypocrisy of certain religious groups in confronting the truth. It is as if these groups, like ships diverted from their course in the storm of truth, sought refuge on the shore of disbelief instead of embracing guidance.
The People of the Book, who formerly considered themselves defenders of religion with reference to the Torah and other divine scriptures, turned to denial upon the arrival of the Quran, which confirmed the previous books. Theologically, this behaviour indicates hypocrisy and conscious denial of truth. Psychologically, this shift reflects the impact of personal interests and carnal desires upon faith. It is as if this group, instead of shining as guiding stars in the sky, descended into the darkness of prejudice and selfishness.
Key Point: The contradictory behaviour of the People of the Book, who transitioned from defenders of religion to disbelievers in the truth, indicates the influence of carnal desires and a lack of commitment to truth, serving as a lesson for followers of religions.
The phrase and they had before sought victory over those who disbelieved refers to the collective incantation or invocation of the People of the Book against the disbelievers. In their weakness and incapacity before the disbelievers, they relied on the promised book and awaited their victory upon its arrival. Historically, this invocation alludes to the hope for the emergence of a new religion as prophesied in the Torah. Rhetorically, it emphasises their apparent claim and religious ostentation. It is as if the People of the Book, like warriors trusting in a promised weapon on the battlefield, awaited divine aid, but upon realisation of this expectation, responded with denial instead of acceptance.
Many individuals, particularly those who make religion subservient to their whims, lack purpose, commitment, and awareness of religious interests. This group becomes religious only when religion aligns with their desires, but distances themselves from truth when circumstances change. Philosophically, this lack points to a deficiency in the existential cognition of human beings. Theologically, this behaviour underscores deviation from the divine innate nature. It is as if these humans, like leaves in the wind, are diverted from the path of truth by every breeze.
Verse 89 employs the two terms wa-lamm and fa-lamm to present a coherent conditional-consequential structure. The term wa-lamm functions as the condition of occurrence, referring to the arrival of the divine book, whereas fa-lamm serves as the condition of actualisation, indicating the recognition of the truth and its denial by the People of the Book. Literarily, this structure points to the brevity and rhetorical cohesion of the verse. Logically, it demonstrates the causal relation between behaviour and consequence. The verse, like an accurate map, delineates the paths of guidance and deviation.
Key Point: The conditional and consequential structure of the verse through wa-lamm and fa-lamm highlights rhetorical cohesion and the causal relation between recognising truth and denying it, serving as a blueprint for reflection on the path of guidance and deviation.
The word ja in the verse signifies a rhythmic and natural progression, employed even with reference to God Almighty (e.g., ja rabbuka). This word refers to order and harmony in divine guidance. Philosophically, this rhythmic progression emphasises the coherence of creation and revelation. Sociologically, the growth of Islam in society requires a gradual, timely, and non-hasty movement. Divine guidance, like a gentle and continuous stream, gradually permeates receptive hearts.
The verse employs the term araf instead of alim to indicate the profound and tangible cognition of the People of the Book concerning the Quran. Literarily, cognition points to knowledge of essence and reality, whereas knowledge is limited to attributes and appearances. Philosophically, this distinction denotes higher levels of recognition in cognition. Cognition is like a golden key that opens the doors of truth, while knowledge reaches only its threshold.
The word m in m araf contains a recommended elongation (madd) because the madd letter appears without a reason. From the perspective of Tajwd (Quranic recitation), this feature emphasises beauty and precision in the reading of the Holy Quran. Mystically, observing the elongation alludes to a spiritual connection with the divine word. Each elongation, like a heavenly melody, guides the readers heart towards truth.
Manipulation of the Quranic text, such as the insertion of predetermined expressions, is improper and impermissible. This act resembles adding an alien colour to a complete painting, undermining the originality and beauty of the divine word. Exegetically, preserving the original text of the Quran underscores accuracy and fidelity in interpretation. Methodologically, this critique highlights the necessity of adhering to scientific principles in the study of religious texts.
Literature, like a strong root, nourishes the religious
