Verse 105 of Surah Al-Baqarah, as one of the key verses of the Holy Quran, provides a profound insight into the relationships between the believers and religious disbelievers, elucidating the social and religious challenges of early Islam. This verse, by alluding to the reluctance of religious disbelievers, including the People of the Book and the polytheists, to the divine blessings descending upon the believers, unveils the roots of animosity and enmity within religious communities. The present treatise, adopting a scientific and academic approach, analyses this verse and, through refined allegories and allusions, offers a coherent and profound content. The objective is to explore the Quranic meanings and link them to historical and social realities, enabling an erudite audience to attain a comprehensive understanding of the verses message.
مَا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِكِينَ أَنْ يُنَزَّلَ عَلَيْكُمْ مِنْ خَيْرٍ مِنْ رَبِّكُمْ ۗ وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
Those who disbelieve among the People of the Book and the polytheists do not wish for any good to be sent down upon you from your Lord; and Allah bestows His mercy upon whom He wills, and Allah is the Owner of great bounty.
This verse, articulated with eloquence and rhetorical grace, elucidates the relationship between the believers and opposing religious groups within the context of early Islam. The phrase مَا يَوَدُّ serves as the central pivot of the verse, referring to the negative heartfelt inclination of religious disbelievers who, driven by jealousy and animosity, obstruct the acceptance of divine good for the believers. This good encompasses revelation, guidance, and divine blessings granted to the Islamic community. Subsequently, the verse emphasises Gods boundless mercy and favour, underscoring the supremacy of divine will over human negative inclinations.
Verse 105 of Surah Al-Baqarah invites believers to vigilance against the stances of religious disbelievers, namely the People of the Book (Jews and Christians) and polytheists. This alertness is not only pertinent to early Islam but also serves as guidance for multi-religious societies at all times. The Holy Quran, through this admonition, encourages believers to comprehend social and religious realities to protect themselves from the detrimental effects of envy and malice.
By emphasising the necessity of recognising the positions of opposing groups, the verse points to the management of religious conflicts within multicultural societies. Accurate knowledge of these stances enables believers to prudently avoid unnecessary disputes and to fortify the internal unity of the Islamic community.
The verse highlights the ominous character resulting from the amalgamation of disbelief and religion. Religious disbelief, intertwined with sectarian fanaticism, is far more perilous than secular disbelief. This ominousness is rooted in jealousy and enmity that prevent acceptance of divine goodness for others.
Although the verse does not explicitly refer to religious disbelief among Muslims, historical analysis demonstrates that whenever disbelief intermingles with religion, even among believers, similar dangers arise. This underscores the necessity to avoid fanaticism and discord within Islamic communities.
The verse categorises human society into four principal groups: non-religious disbelievers, the People of the Book (Jews and Christians), polytheists, and implicitly, Muslims. This classification reflects the religious and social diversity of early Islam and highlights behavioural differences of these groups in their interaction with Muslims.
With further elaboration, society can be divided into five groups:
The word يَوَدُّ in the verse refers to a heartfelt inclination that is milder compared to حب (love) and عشق (intense love). Here, it appears in a negative form (مَا يَوَدُّ), indicating the religious disbelievers unwillingness for divine blessings to descend upon Muslims. This concept emphasises the role of internal motives in social behaviours.
The Quran categorises affection into three levels:
Though the explicit term ishq (intense love) does not appear in the Quran, the concept is alluded to by ashaddu hubb. This analysis aligns with Quranic rhetoric and underscores the influence of internal dispositions in shaping conduct.
Non-religious disbelievers, due to their lack of affiliation with religious structures, are free from animosity towards Muslims. This group lives in their own realm without conflict with Muslims. The verse introduces them as free disbelievers, immune to religious fanaticism.
Conversely, religious disbelievers, encompassing the People of the Book (Jews and Christians) and polytheists, harbour animosity due to religious fanaticism. This fanaticism stems from their religious convictions, which prevent acceptance of divine blessings for Muslims.
The People of the Book are divided into two main groups:
Due to religious affiliations, these groups are in conflict with Muslims, and their jealousy towards the descent of divine goodness upon the believers is emphasised in the verse.
Polytheists, including non-monotheistic groups such as idolaters and star-worshippers, also possess similar animosity because of their religious beliefs. Although differing from the People of the Book in creed, they share the unwillingness towards the welfare of Muslims.
History demonstrates that numerous wars and conflicts, such as the Crusades, sectarian disputes within Islam, and confrontations among Jews, Christians, polytheists, and Muslims, are consequences of religious disbelief. This disbelief, interwoven with fanaticism and animosity, culminated in violence and cruelty.
Although the verse does not explicitly address religious disbelief within Muslims, historical analysis shows that Muslims harbouring disbelief traits such as hypocrisy or fanaticism can act similarly to religious disbelievers. Sectarian strife between Shia and Sunni, or Akhbari and Usuli schools, exemplify such internal religious disbelief in Islamic history.
The Commander of the Faithful (A.S.) exemplified pure faith by acting with sincerity and devoid of enmity even towards adversaries. Historical narratives recount his noble and trustworthy behaviour even towards Aisha, whom he escorted back to her home without treachery.
Imam Husayn (A.S.), even at the moment of martyrdom, prayed for the community without malice or curses upon his enemies. This conduct is an unparalleled example of pure faith devoid of disbelief.
The story of brick and rice, conveyed humorously, illustrates trust in pure faith and the peril of hypocrisy. In this narrative, a bride claiming culinary skills prepares spoiled food due to a neighbours misguided advice and is reproached accordingly. This allegory emphasises the distinction between pure faith and religious disbelief.
An example of a family dispute in the public square demonstrates the influence of religious disbelief in close relationships. In this story, family members, driven by fanaticism and animosity, insulted one another, revealing the destructive effect of religious disbelief even within familial bonds.
Sectarian fanaticism, such as calls for violence against Shia or Sunni, is a manifestation of religious disbelief reinforced by ignorant teachings. These prejudices are alien to pure faith and have led to division within the Islamic ummah.
Such fanaticism, by generating enmity and malice, has instigated violence and division. Islamic history, from Karbala to sectarian disputes, bears witness to these destructive effects.
For prosperity, one must either be a pure believer devoid of disbelief or, if disbelieving, refrain from religion which leads to fanaticism and enmity. Religious disbelief, by fomenting hatred and animosity, is the most perilous state.
Self-examination and soul reform are the pathways to avoid religious disbelief and attain pure faith. One must scrutinise their heart to distance themselves from hatred, animosity, and hypocrisy and approach purity and sincerity.
The Saved Sect refers to those who possess pure faith and are free from disbelief, hatred, and enmity. This group includes the saints of God and sincere believers regardless of their social status.
This group, by eschewing ego, division, and fanaticism, advocates peace and unity. The conduct of Gods saints, such as the Commander of the Faithful and Imam Husayn (A.S.), exemplifies this pure faith.
The exegesis of Verse 105 of Surah Al-Baqarah provides profound lessons concerning faith, disbelief, and social relations. This verse, by elucidating religious disbelief and its destructive effects, calls believers to vigilance, self-examination, and the attainment of pure faith. The analysis demonstrated that:
This analysis, articulated in a refined and scholarly language, paves the way for a deeper comprehension of the Quranic messages and guides
