of Nokounam, May His Sacred Spirit be Sanctified, Session (370)
The exegesis of verse 99 of Surah Al-Baqarah, which addresses the topic of disbelief in the Divine signs and its relationship with vice, constitutes one of the fundamental discussions within Qur'anic sciences. This verse, centred on the concepts of faith, disbelief, polytheism, and vice, explores the foundational doctrinal and social structures of human life. These concepts, akin to the roots of a robust tree, shape the ideological and behavioural framework of human beings, and their analysis opens a window towards profound psychological, sociological, and theological understanding. The present discourse, adopting a scientific and systematic approach, meticulously examines these concepts and, by integrating statistical, philosophical, and religious analyses, elucidates the position of this verse in the guidance of human society. The objective of this work is to provide a coherent and profound interpretation that, while faithfully adhering to the original content, employs an exalted language befitting academic environments, inviting learned audiences to contemplate Qur'anic knowledge.
The Holy Qur'an introduces four concepts faith (mn), disbelief (kufr), polytheism (shirk), and vice (fisq) as the primary pillars for analysing human behaviour and beliefs. Faith, like a radiant sun, serves as the axis of guidance and perfection, whereas disbelief, polytheism, and vice, like dark shadows, stand in opposition. Faith is the acceptance of the Divine truth and adherence thereto; disbelief is the denial of this truth; polytheism is the fragmentation of the truth into contradictory components (such as worship directed to God and others simultaneously); and vice denotes a departure from natural moderation and deviation in practice. These concepts not only play pivotal roles within the realm of belief but also hold central significance in psychological and sociological analyses.
Verse 99 of Surah Al-Baqarah poses a fundamental question: Is disbelief the root cause of human disorder, or are vice and sins the grounds for disbelief? This question, like a key, opens the doors of knowledge to the complexities of human existence.
وَلَقَدْ أَنْزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ
Translation: Indeed, We have revealed to you clear signs, and none disbelieve in them except the defiantly disobedient.
At first glance, this verse appears to introduce vice as antecedent to disbelief, yet a more precise analysis reveals a complex and reciprocal relationship between the two. Disbelief, like a hidden root within the soil of the heart, can lead to vice as an apparent branch, while vice, akin to a fire that weakens faith, facilitates disbelief. This bidirectional relationship reflects the psychological and social complexities inherent in humanity.
An examination of the statistical occurrences of the terms disbelief, polytheism, vice, and faith in the Holy Qur'an offers a clear depiction of their importance:
The sum of disbelief (508) and polytheism (168) amounts to 676 occurrences, whereas vice is mentioned only 54 times. This ratio (676 to 54, approximately 12 to 1) indicates that doctrinal deviations (disbelief and polytheism) possess a more central role in human disorder. Faith, with 841 instances, exceeds the total of disbelief, polytheism, and vice (730 occurrences) by 111, signalling the predominance of faith over corruption.
Disbelief denotes the denial of Divine truth, while polytheism represents the fragmentation of this truth into contradictory parts, such as ostentation in worship conducted both for God and for gaining others attention. Vice is the deviation from natural moderation and misconduct in practice. Like a tree with roots of disbelief and polytheism, vice constitutes its branches nourished by the soil of corrupted beliefs.
The ratio of 12 to 1 between disbelief and polytheism (676 occurrences) and vice (54 occurrences) illustrates that doctrinal deviations contribute twelvefold more than practical deviations to disorder. Humans, due to lack of faith or presence of polytheism, tend towards sin and transgression. Vice, like the bitter fruit of the tree of disbelief and polytheism, results from weakness in theoretical wisdom.
As the mystics say, "What comes out of the jug is only what is inside it." Human behaviour is a reflection of their beliefs. Disbelief and polytheism, like shadows upon the heart, generate deviant behaviours. Vice, like a mirror, reflects the moral decline rooted in disbelief and polytheism.
Disbelief and polytheism pertain to theoretical wisdom (the inner essence of humanity), while vice relates to practical wisdom (human efficacy). The ratio of 12 to 1 indicates that twelve-thirteenths of disorders stem from theoretical deviations and only one-thirteenth from practical deviations. This fact, like a bright torch, elucidates the critical importance of reforming beliefs.
Traditional theological methods, which focus on counting sins and factors (vice) while neglecting the root causes (disbelief and polytheism), have become, like a dried-up spring, inefficient and obsolete within religious sciences. In the past, ethical sessions concentrated on weeping and enumerating sins, but this approach, due to its neglect of doctrinal roots, failed to reform society. Nowadays, even ethics and exegesis classes are sometimes entrusted to individuals lacking the competence to teach specialised sciences, resulting in diminished scientific quality.
A judicial system that pays exclusive attention to the direct perpetrator and disregards the principal cause resembles judging in darkness; it is unscientific and unjust. In some judicial systems, the principle "The direct perpetrator is stronger than the cause" is accepted, yet this principle is incompatible with scientific and religious logic. For example, a labourer who transports narcotics under the instruction of the cause and is punished is a victim of neglecting the causes. The principle "The cause is stronger than the direct perpetrator" acts like a torch in darkness, illuminating justice.
The example of a labourer who, for two million rials, transports a shipment worth hundreds of millions and is executed demonstrates the injustice of this approach. The cause, i.e., the wealthy and powerful owner, escapes punishment while the direct perpetrator becomes the victim. This approach, like a fragile structure, does not lead to societal reform.
Religious science must adopt a dynamic and scientific approach, analysing the causes of corruption (disbelief and polytheism) and moving away from focusing solely on factors (vice). The statements of religious scholars should be directed towards solving societal problems rather than reiterating clichd issues distant from everyday concerns. This dynamism, like fresh blood in society's veins, contributes to cultural and social growth.
Faith, mentioned 841 times in the Holy Qur'an, exceeds the combined occurrences of disbelief, polytheism, and vice (730 occurrences) by 111. This predominance, like a sun dispelling darkness, indicates the innate purity of humanity. As the Qur'an states:
تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ
"Blessed is Allah, the Best of creators." (Surah Al-Muminun, Verse 14)
Faith, like a clear flowing stream, dissolves disbelief, polytheism, and vice within itself, preserving society from collapse. Even in traditional societies, common faith prevented sin, but the decline of faith in the contemporary era has led to increased vice. Religious scholars, like vigilant gardeners, must strengthen faith to wither the roots of vice.
Although vice accounts for only one-thirteenth of disorders, due to its catalytic property, like salt in food, it exerts a broad influence. Within a fifty-year lifespan, only one-twentieth of human time is spent in sin, yet this amount, given the severity of its negative effects, can disrupt entire societies. Like a dog barking at midnight, a corrupt minority (approximately 5%) is responsible for 80% of social corruption.
The analogy of sheep and dogs vividly illustrates this reality: sheep, constituting the majority of society, are noble and harmless, whereas dogs, despite their small numbers, disrupt society with noise and destruction. Controlling this minority could reform 95% of the community.
