Verse 91 of Surah Al-Baqarah opens a gateway to one of the most profound epistemological and psychological discussions concerning human engagement with the truth: the distinction between the divine reality (ma anzala Allah) and the subjective, egoistic reality (ma unzila 'alayna). This verse, through its critical stance on the behaviour of the People of the Bookwho, due to ethnic and selfish biases, deny the Holy Quranemphasises the necessity of aligning beliefs with objective reality and the essence of the matter itself (nafs al-amr).
This treatise, by synthesising and reformulating the content of the lecture and analyses provided, examines the topic in a scientific and systematic framework. The structure of this work includes principal sections with specialised subheadings, conclusions for each segment, and a final summary composed in a refined style appropriate for an academic setting. The aim is to deliver a comprehensive and profound analysis that appeals both to specialised audiences and researchers in the domain of religious knowledge.
"And when it is said to them, Believe in what Allah has revealed, they say, We believe in what was revealed to us, yet they deny what is beyond that, although it is the truth confirming what is with them. Say: Then why do you kill the prophets of Allah before, if you are indeed believers?"
This verse, articulated in an argumentative manner, critiques the behaviour of the People of the Book who, confronted with the invitation to believe in the Divine revelation (the Holy Quran), confine themselves to their narrow ethnic beliefs and deny the universal truth. The structure of the verse comprises an invitation to faith, the response of the People of the Book, a critique of that response, and a logical argument that reveals the contradiction in their claim to belief.
Verse 91 employs a logical argument to expose the contradiction inherent in the People of the Books professed faith. The call to believe in ma anzala Allah (the Divine revelation) is juxtaposed with their response of ma unzila 'alayna, indicating ethnic and egoistic partiality. God refers to the Quran as the truth and confirming the previous scriptures, and by questioning their historical killing of the prophets, He challenges the veracity of their professed faith.
Key Point: The logical argument utilises the principle of equivalence (ma huwa al-musaawi musawi) in logic to demonstrate that denying the Quran as a confirmer of the Torah is tantamount to denying the Torah itself. This reasoning is rooted in the harmony of Divine revelation with the essence of the matter (nafs al-amr).
Verse 91 of Surah Al-Baqarah, through its argumentative structure, critiques the behaviour of the People of the Book towards the Divine truth. By inviting belief in ma anzala Allah, it stresses the necessity to transcend ethnic and egoistic prejudices. The logical argument exposes the contradiction in their claim to faith and advocates alignment with objective truth as the foundation of genuine belief.
Truth is attributed to beliefs that correspond with objective reality, or philosophically and logically, align with nafs al-amr. In contrast, egoistic reality refers to convictions rooted in subjectivity, desires, and personal or ethnic biases lacking objective foundation. Verse 91, by contrasting ma anzala Allah (Divine truth) with ma unzila 'alayna (egoistic reality), emphasises this distinction.
Key Point: Truth is defined by congruence with Divine revelation and the essence of the matter, while egoistic reality is confined within the framework of individual or ethnic desires and prejudices.
Humans possess varying degrees of perception and cognition. Some have elevated intellectual horizons, while others remain confined within limited perspectives. This disparity results in differing mental and epistemological configurations. The verse, by criticising the response of the People of the Book, highlights the epistemic limitations caused by ethnic prejudice that obstruct comprehension of universal truth.
Relativity in thoughts denotes differences in interpretations and subjective understandings of reality. This phenomenon is recognised in the contemporary world as diversity in readings. The verse, emphasising ma anzala Allah as the standard of truth, critiques relativity vis--vis the absolute truth of revelation. Analogously, just as in music the selection of modal systems such as Segah, Chahargah, or Shushtari depends on the performers preference, subjective readings stem from personal desires and lack correspondence with objective truth.
Key Point: Relativity in interpretations, akin to playing various musical modes, originates in egoistic desires, whereas Divine truth, like a fixed light, is free from any relativity.
The distinction between truth and egoistic reality constitutes the core of verse 91. Truth is defined by its concordance with Divine revelation and the essence of the matter, whereas egoistic reality is ensnared within desires and prejudices. Variations in levels of perception and relativity in interpretations urge humanity to reconsider its beliefs to remain aligned with Divine truth.
The verse invites the People of the Book to faith in the Divine truth transcending ethnic and egoistic confines through the phrase min bim anzala Allah. Ma anzala Allah refers to Divine revelation, particularly the Holy Quran, regarded as the manifestation of absolute truth, free from any prejudice.
The People of the Book respond, numinu bim unzila 'alayna, indicating faith in their own scriptures and rejection of the new revelation (the Quran). Their use of the passive verb unzila without an explicit agent (God) underscores their ethnic and egoistic limitations.
Key Point: Their response, emphasising ma unzila 'alayna, reflects faith rooted in egoistic and ethnic identity, resistant to Divine truth.
The verses phrase wayakfurna bim warahu points to the People of the Books denial of the Quran. This denial stems not from lack of evidence but from ethnic and egoistic bias. God affirms that the Quran is the truth and confirms prior scriptures, exposing the contradiction in their professed faith.
The question falim taqtulna anbiy Allah min qablu in kuntum muminn presents the historical murder of prophets as external evidence of the People of the Books lack of true faith. Genuine belief would preclude the killing of the bearers of revelation.
Key Point: The killing of prophets serves as testimony to the unbelief of the People of the Book, since true faith accompanies respect for the messengers of revelation.
This section addresses the egoistic challenges confronting faith in Divine truth, demonstrating how ethnic prejudices and personal desires hinder acceptance of Divine revelation. The verse, via logical argumentation and reference to the killing of prophets, stresses the necessity of purifying beliefs and harmonising with ma anzala Allah.
Many beliefs, including the People of the Books claim of faith, are stomach-based or egoistic, lacking harmony with Divine truth. Such faith refers to convictions born of desires, prejudices, or personal interests, devoid of alignment with objective reality.
Key Point: Superficial faith is like a burden of worthless items, invalid before Divine truth and turns into futile turmoil in the intermediary realm (Barzakh).
Human beings must examine their beliefs against the criterion of ma anzala Allah to avoid egoistic distortions. Self-knowledge, a key mystical and psychological principle, plays a pivotal role in purifying beliefs. The verse calls for introspection to break free from the grasp of personal desires.
Faith in ma anzala Allah resembles grasping a swiftly moving train, requiring effort and coordination. Conversely, superficial faith is akin to playing with childish toys, lacking substantive value.
Key Point: True faith, like clutching the Divine rope, demands conscious endeavour and alignment with truth, not reliance on egoistic desires.
Egoistic actions, rooted in personal desires, are prone to ostentation and hypocrisy. In contrast, deeds based on ma anzala Allah are immune to such defects due to their purity.
Egoistic deeds manifest in the intermediary realm as a load of worthless junk, yielding no benefit. A person burdened with such deeds becomes trapped in disorder and chaos, while Divine deeds propel the soul with light and speed.
Key Point: Egoistic deeds constitute a disruptive burden in the Barzakh, whereas Divine deeds advance the soul like a guiding light in the hereafter.
Superficial faith, owing to its incongruity with Divine truth, ensnares humans in egoistic desires. Self-knowledge and purification of beliefs provide the path to liberation from this affliction. The analogy of faith to catching a train and the depiction of Barzakh underscore the difficulty and value of embracing Divine truth.
Another Quranic verse, wa'tasim bihablillh, exhorts humans to cling to the Divine rope. This holding fast necessitates conscious effort and harmony with Divine truth.
Key Point: Clinging to the Divine rope resembles grasping a high-speed train, demanding alertness and alignment with Divine truth.
Differences in interpretations, a contemporary phenomenon, stem from egoistic inclinations and superficial desires. These disparities do not harmonise with Divine truth (ma anzala Allah). Another Quranic verse states: inna ad-dna inda Allhi al-islm (Indeed, the religion with Allah is Islam), affirming the unity of truth against interpretive relativity.
Key Point: Interpretive differences originate in egoism, but Divine truth shines forth like a radiant sun, exempt from any relativity.
The saints of God, in the intermediary realm, traverse the cosmos with light and absolute freedom. Due to their harmony with ma anzala Allah, they are freed from egoistic limitations and serve as guides within Barzakh.
Grasping the Divine rope constitutes the way to freedom from egoistic tendencies and interpretive disputes. The saints, as exemplary embodiments of true faith, demonstrate the value of alignment with Divine truth. The critique of interpretive differences directs humanity toward unity in truth.
The exegesis of verse 91 of Surah Al-Baqarah provides a profound insight into the distinction between Divine truth and egoistic reality. Through an argumentative critique of the People of the Books behaviour, the verse underscores the necessity of aligning beliefs with the essence of the matter (nafs al-amr) and Divine revelation. Concepts such as superficial faith, self-knowledge, holding fast to the Divine rope, and the critique of interpretive differences invite humans to re-examine and purify their beliefs from egoistic distort
