The interpretation of verse 92 of Surah Al-Baqarah, as one of the pivotal verses elucidating the relationship between divine guidance and the deviation of the community, opens a window towards a profound understanding of epistemology and religious sociology. This verse, by referring to the arrival of Prophet Moses (peace be upon him) with clear evidences (bayyinat) and the deviation of the Children of Israel to the worship of the calf during his absence, examines the central role of theoretical and practical evidences in guiding the nation and the challenges arising from the absence of systematicity in religious structures. The analysis of this verse not only clarifies the behaviour of the Children of Israel but also provides valuable lessons for contemporary educational and guiding systems, particularly in the domain of religious sciences. This essay, adopting a comprehensive and scientific approach, systematically and elegantly elucidates the content and exegesis of the verse presented lectures. The objective is to provide an analysis that is profound and enlightening for both specialised audiences and researchers in religious studies.
وَلَقَدْ جَاءَكُمْ مُوسَىٰ بِالْبَيِّنَاتِ ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ وَأَنْتُمْ ظَالِمُونَ
Translation: Indeed, Moses came to you with clear evidences, then you took the calf for worship after him, while you were unjust.
Verse 92, following preceding verses (47, 51, 61, and 63), as part of a coherent collection, analyses themes such as divine grace, breach of covenant, disobedience, and the adoption of the calf. These verses, employing a complex and disrupted repetition (laf wa nashr mushawwash) structure, non-linearly reiterate previous themes and strengthen the conceptual cohesion of the Surah. Contrary to verses 90 to 92, which critically address the contradictions of the community through a negational approach (e.g., questioning the killing of the prophets), the seven verses, by providing positive examples such as the arrival of Moses with evidences, affirm the legitimacy of the divine call and the communitys deviation.
The complex and disrupted repetition, as a rhetorical feature in the seven verses, refers to the non-linear reiteration of previous subjects. This structure, by intentionally scattering the topics, prompts the audiences reflection on the various dimensions of the communitys deviation and maintains the argumentative coherence of the verses. For instance, the theme of divine grace in verse 47, the covenant in verse 63, disobedience in verse 61, and the adoption of the calf in verse 51 are analytically reflected in verse 92 and completed around the centrality of Moses evidences.
This diversity of disbelief indicates the complexity of the deviation of the Children of Israel. Verse 92, focusing on the adoption of the calf as an instance of practical disbelief, analyses this deviation and relates it to the absence of Moses (peace be upon him) and the weakness of guidance in the absence of a divine guide.
Verse 92 of Surah Al-Baqarah, relying on the argumentative structure of resolution and complex repetition, as part of the seven verses, analyses the deviation of the Children of Israel in worshipping the calf. This verse, by emphasising the arrival of Moses with evidences and the deviation of the community during his absence, highlights the pivotal role of divine guides and evidences in guiding the nation. Its connection with preceding verses demonstrates the structural cohesion of Surah Al-Baqarah and lays the groundwork for a deeper analysis of the concept of evidences.
Evidences, as clear reasons, are defined in two dimensions: theoretical and practical. Theoretical evidences include heavenly scriptures such as the Torah, regarded as the mother of the Books of the Children of Israel, as well as divine rulings and arguments. Practical evidences encompass miracles such as the transformation of the staff into a serpent and the white hand, which, as divine signs, reinforced the faith of the community. This duality indicates the comprehensiveness of the guiding instruments in the invitation of the prophets.
Evidences are not confined solely to theoretical or practical forms; they may include documents (such as the principle of possession by apparent control), proofs, or miracles. This inclusiveness points to the flexibility of guiding instruments. For example, the principle of possession, which establishes ownership based on apparent possession, is a regular evidence, whereas prophetic evidences, backed by the Holy Spirit, possess unique authority and influence.
The Holy Spirit, as a divine element, separates prophetic evidences from ordinary signs. This element empowered Moses (peace be upon him) to guide the nation towards truth through miracles and heavenly scriptures. In the absence of this divine backing, ordinary evidences alone cannot exert a comparable guiding influence.
The concept of evidences, as the axis of guidance in verse 92, encompasses theoretical reasons (scriptures and arguments) and practical signs (miracles) which, supported by the Holy Spirit, acquire special authority. This duality illustrates the comprehensiveness of the divine guidance system and underscores the necessity of strengthening both dimensions in contemporary religious systems. The analysis of this concept paves the way for examining the challenges of religious educational systems in the subsequent section.
Religious systems, to meet the epistemic and spiritual needs of society, must possess strong evidences. Theoretical evidences include logical arguments, authoritative texts, and scientific proofs that guarantee the scientific authority of the religious system. Practical evidences, such as healing, miracles, and spiritual visions, serve as spiritual signs that strengthen societal faith. The absence of such evidences renders the religious system vulnerable to doubts and contemporary challenges.
One of the main challenges facing contemporary religious systems is the weakness in presenting both theoretical and practical evidences. Scientific arguments and authoritative books lack sufficient strength due to the absence of an organised educational system. Moreover, the lack of miracles and practical signs, such as healing or spiritual visions, reduces the impact of the religious system. This weakness results in incapacity to respond to objections and doubts, thereby undermining religious authority.
Sole reliance on prayer, without tangible acceptance and practical effect, is insufficient. Prayer is effective when combined with piety, knowledge, and practical signs such as healing or miracles. This underscores the necessity of strengthening practical evidences in religious systems.
Religious systems, for effective guidance, require specialists and religious scholars who, relying on both theoretical and practical evidences, are capable of addressing societal needs. The analogy of a religious system to a hospital signifies the need for specialists (surgeons) instead of non-specialists (nurses). The absence of expertise leads to failure in managing religious challenges and responding to doubts.
The lack of an evaluation system has allowed individuals to claim authority and expertise without documentation or testing. This has led to disorder and fragmentation within religious systems. Debate, examination, and scientific evaluation as instruments of proving competence can address this challenge.
An examination of the 800-year history of Shiite religious systems reveals that they have rarely possessed strong management and expertise. In many periods, turmoil and uproar have replaced argumentation and expertise, impeding the cultivation of genuine specialists.
A religious constitution, as a
