The exegesis of verse 103 of Surah Al-Baqarah, which addresses the significance of faith and piety against deviations arising from destructive sciences such as magic and sorcery, serves as a gateway to a deeper understanding of the interrelationship between knowledge, ethics, and spirituality within the Quranic cultural framework. This verse, following the discussions in verse 102, delineates the path to felicity through abstention from harmful knowledge and adherence to faith and piety. In this treatise, employing a scholarly and systematic approach, the content of the related lectures and supplementary analyses are presented in a refined language befitting an erudite audience. The structure of this work, with precise subdivisions and profound analyses, endeavours to elucidate the multifaceted dimensions of this verse within an academic and research context.
Verse 103 of Surah Al-Baqarah, as the concluding point of the prior discussions in verse 102, occupies a distinguished status. This verse, by emphasising faith and piety as strategies for liberation from the harms of destructive sciences such as magic, performs a guiding role. In the historical and social context of its revelation, which was rife with myths and unreliable narrations, this verse functions as a light illuminating the path to felicity. Its importance lies in its connection with ethical and spiritual concepts, which present faith and piety as a firm shield against social deviations and the misuse of knowledge.
وَلَوْ أَنَّهُمْ آمَنُوا وَاتَّقَوْا لَمَثُوبَةٌ مِنْ عِنْدِ اللَّهِ خَيْرٌ لَوْ كَانُوا يَعْلَمُونَ
Translation: And if they had believed and been mindful of God, a reward from God would have been better for them, if they but knew.
The eminent status of verse 103 in Surah Al-Baqarah arises not only from its role in concluding the discourse on magic and sorcery but also due to its emphasis on faith and piety as pathways to felicity. This verse, by presenting a spiritual solution, prevents social and scientific deviations and clarifies the path of guidance.
Many exegeses related to verses 102 and 103 of Surah Al-Baqarah have been influenced by unreliable narrations such as Israiliyat (Jewish narrations) and Mursal (unsubstantiated) reports. These narrations, often presented by individuals lacking profound knowledge of Quranic sciences or history, lack scholarly credibility. The Noble Quran, by providing a divine and authentic narrative, rectifies these deviations and underscores the reality of esoteric sciences such as magic, yet confines them within the framework of Divine will.
In the science of exegesis, the critique of unreliable narrations constitutes a fundamental principle. Eminent scholars such as Al-Tabarsi and Allama Tabatabai have stressed the need to examine the chains of transmission and content of narrations. This approach prevents distortion of Quranic meanings and facilitates the correct understanding of the verses. In this context, verse 103, by emphasising faith and piety as a method to avoid deviations resulting from unreliable narrations, plays a significant role.
Unreliable narrations, including Israiliyat and Mursal reports, have led to distortions in Quranic interpretations. Verse 103, by presenting faith and piety as solutions, averts the negative impacts of these narrations and underscores the importance of scholarly critique.
Prophet Solomon, as a Divine messenger, was forbidden from direct engagement in combating magic to preserve the sanctity of his prophetic station. The Almighty God, by sending the angels Harut and Marut, entrusted them with the responsibility of teaching and managing esoteric sciences, thereby protecting Solomon and his companions from accusations of sorcery. This measure signifies the importance of maintaining spiritual purity in Divine offices and underscores the distinction between Divine sciences and destructive knowledge.
The Noble Quran, by referencing the roles of Harut and Marut, categorises esoteric sciences into two types: Divine sciences exclusive to the Prophets and saints, and destructive sciences such as magic, taught by devils or angels by Divine permission. This distinction highlights the importance of abstaining from harmful sciences and committing to Divine knowledge.
The sanctity of the prophetic office prevented Solomons involvement in matters of magic, thus preserving his spiritual purity. This approach underscores the importance of distinguishing between Divine and destructive sciences and introduces verse 103 as a guide to felicity.
Magic and sorcery, contrary to superstitions, constitute a genuine science with rules, teachers, and students. The Noble Quran, in verse 102 of Surah Al-Baqarah, affirms the reality of magic by referring to its instruction by devils and the angels Harut and Marut. Historically, this science has been recognised alongside rulers and sovereigns as a tool to confront the Prophets. However, precise information about this science, especially among the scholarly community, remains limited due to restricted study and access to authentic sources.
Magic and sorcery, contrary to the belief that they are confined to ancient times, persist in the modern world. In countries such as India, China, and Romania, sorcerers operate legally and even pay taxes. For example, in Romania, sorcerers have exerted pressure on officials through spells in response to increased taxation, reflecting the social and political impacts of this science.
Magic, particularly talismans, can lead to physical and psychological issues such as insomnia, anxiety, or familial discord. The Noble Quran, in verse 102, alludes to social consequences like separation between husband and wife. These effects occur not through public displays but via covert and psychological methods.
Magic and sorcery, as legitimate sciences with defined principles, have historically and presently produced social and psychological consequences. Verse 103, by emphasising faith and piety, prevents misuse of these sciences and guides towards felicity.
Excessive focus by some scholarly circles on traditional texts such as those by Al-Suyuti, Al-Mutawalli, Al-Kifayah, and Al-Makasib, without consideration of historical, social, and global sciences, has resulted in knowledge limitations and scientific isolation. This focus has caused some scholars to remain unaware of global developments, contemporary scientists, and current issues, diminishing their scientific and social influence.
Scientific limitations in certain circles are partly a result of colonial policies that created closed environments and prohibited studying non-traditional sources, hindering awareness and scientific progress. Recommendations such as avoiding newspapers or television to preserve simplicity have led to scientific isolation and reduced global awareness. Meanwhile, the Noble Quran, by inviting to travel through the earth, emphasises global awareness and experience.
Concentration on traditional texts and the effects of colonial culture have led to the scientific isolation of certain circles. Verse 103, by emphasising awareness and piety, offers solutions to overcome these limitations.
Sciences, ir nature and influence, are classified into formal and potent categories. Formal sciences, such as jurisprudence and principles, deal with theoretical and apparent aspects within defined frameworks. Potent sciences, including esoteric sciences, are divided into instrumental (using tools) and non-instrumental (Divine) types. Non-instrumental sciences, exclusive to Prophets and saints, are accompanied by sanctity and spiritual power, whereas instrumental sciences, such as magic, operate through physical means and techniques.
Instrumental sciences, operating with tools and material techniques, are categorised into five types:
