of , , Session 388
The exegesis of verse 108 from Surah Al-Baqarah serves as a profound window into the comprehension of divine authority, legislative flexibility, and the boundaries of improper interrogations. This verse, as a continuation of the discourse on naskh (abrogation) in preceding verses, addresses the doubts regarding the alteration of divine ordinances and the inquiries posed by the Children of Israel to Prophet Musa (Moses, peace be upon him). In this treatise, a comprehensive analysis of this verse is undertaken through theological, psychological, and sociological lenses. The content is systematically articulated in a lofty and academic style, befitting an audience of advanced doctoral scholars and specialists in the relevant field. Elegant metaphors and allusions, alongside semantic links to other Quranic verses and traditions, enrich the text.
Verse 108 of Surah Al-Baqarah, continuing from verses 106 and 107, responds to the doubt concerning the rationale behind the abrogation of commandments. Predetermined questions regarding the alteration of divine laws are resolved through an exposition of God's authority in transforming and evolving legislation. This connection demonstrates the coherent structure of Surah Al-Baqarah in discussing abrogation and underscores divine wisdom in the management of commandments.
Abrogation, meaning the transformation of rulings, is regarded as a manifestation of divine authority. This authority does not manifest as coercion or violence but rather as divine flexibility and capability in guiding humanity towards goodness and welfare. Contrary to force, which is rigid and restrictive, divine power is gentle, adaptable, and potent in interaction and transformation. This attribute facilitates manoeuvrability within laws, akin to a flexible joint in the human body that remains protected from injury.
To better comprehend authority, one may consider the human body. The wrist, due to its flexibility and range of movement, is less susceptible to injury, whereas the knee, with its rigidity and limited mobility, is more vulnerable. Abrogation in divine rulings, similar to the wrist in the body, represents flexibility and authority. This metaphor aligns with mystical discussions about flexibility in creation and beautifully portrays divine authority.
Divine power, unlike force, is soft and adaptable. Force is rigid, limited, and moves only in one direction, while power bestows capability for interaction and transformation. This distinction is emphasized within Islamic wisdom, wherein authority is defined as the capacity for benevolent management of creation.
Abrogation, as a manifestation of divine authority, is distinct from rigid force. This authority is reflected in the flexibility and transformation of laws towards human good. Bodily metaphors such as the wrist and knee provide a tangible explanation of this concept.
Within family and society, genuine authority is rooted in flexibility, acceptance of criticism, and constructive interaction. Families governed by force and violence lack true authority. Force replaces love, affection, and compassion, thereby destroying relationships. Conversely, authority, like abrogation in divine laws, facilitates gentle and constructive interaction.
In certain cultures, admitting mistakes and apologising are mistakenly perceived as signs of weakness, whereas such flexibility is a mark of authority. The Holy Quran, through abrogation, illustrates this flexibility in divine laws and emphasises the value of humility and correction. This perspective corresponds with Islamic psychological discussions on humility.
Families ruled by violence and force lack genuine authority. In such families, love and affection are supplanted by force, and relationships become tainted by falsehood and superficiality. This critique aligns with Islamic family psychology and underscores the necessity of gentle authority.
In verse 34 of Surah An-Nisa, God commands men:
فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ
Translation: "Then admonish them, forsake them in bed, and (gently) strike them."
This injunction, contrary to common misunderstandings, does not connote violence but rather pertains to the correction of familial relations. Women, employing psychological strategies, do not require force and manage relationships with flexibility and prudence. This view coheres with Quranic interpretations concerning familial relations.
Historically, instruments such as sticks and clubs were used within families and schools to impose force. These methods signify a lack of genuine authority and correspond with Irans social history. True authority lies in flexibility and interaction, not violence.
Authority in family and society manifests through flexibility, acceptance of criticism, and constructive interaction. Force and violence indicate a lack of authority and damage relationships. Womens psychological strategies and the critique of apology culture highlight the importance of gentle authority.
أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِنْ قَبْلُ ۗ وَمَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ
Translation: "Do you wish to question your Messenger as Moses was questioned before? And whoever exchanges disbelief for faith has certainly gone astray from the sound path."
Verse 108 criticises inquiries such as those by the people of Moses requesting to see God or the descent of the heavenly table. These questions exceeded the bounds of necessity and led to misguidance. Inquiry is valuable when it pertains to genuine need; however, when excessive, it results in deviation.
Questioning is a sign of seeking knowledge and is valuable, yet it stems from weaknesses either in the speakers delivery or the listeners comprehension. If unmanaged, this weakness leads to deviation. Verse 108, by prohibiting improper questions, emphasises this balance.
Knowledge is valuable insofar as it leads to action. Acquiring more than necessary is akin to undue curiosity in irrelevant matters, resulting in misguidance and mental disruption. This concept aligns with Quranic verses regarding beneficial knowledge and underscores the need for moderation in knowledge acquisition.
Verse 108 of Surah Al-Baqarah, through criticism of improper inquiries, stresses the value of questioning within the limits of necessity and warns against indiscriminate curiosity. Knowledge and inquiry are only valuable when they culminate in action and guidance.
Religious educational systems, due to the absence of a culture of inquiry, have fallen into imitation. This imitation obstructs intellectual and scientific dynamism. Instilling a culture of inquisitiveness is essential to overcome this stagnation. This critique emphasises reform in religious education.
Universities, through unregulated study and curiosity in unreliable sources, have disturbed students minds and distanced them from religion. This issue results from improper questions and lack of scholarly guidance.
Historical doubts, such as unreliable claims about the number of the Prophets wives (peace be upon him), arise from unauthentic sources and weaken faith. These deviations are the consequence of indiscriminate curiosity and improper questioning.
Curiosity in unreliable sources has led to the glorification of historical figures like Cyrus and the weakening of the Prophets (peace be upon him) position. This deviation is the outcome of improper questions and lack of religious guidance.
Texts such as Tawhid Mofazzal, Nahj al-Balagha, and Sahifa Sajjadiya owing to their illumination and guidance, ought to be taught within religious education systems. These works enhance intellectual and scientific dynamism and replace non-applicable texts.
Religious and university educational systems, due to imitation or unregulated curiosity, have distanced themselves from religious dynamism. Promoting guided inquisitiveness and teaching illuminated texts is the solution for reform.
Monotonous lives devoid of joy, variety, and authority lack religious dynamism. These lives, limited to restricted rituals and without vitality, are far from religious dynamism. The Holy Quran, through abrogation and diversity in rulings, emphasises the importance of dynamism.
Religious life must be accompanied by joy, laughter, and diversity. This variety is a sign of authority and alignment with divine creation. Man, as a rational animal, should cultivate positive animal characteristics such as the vitality of a donkey or the courage of a lion.
Certain hadiths about forbidding loud laughter have been mistakenly generalized to prohibit laughter altogether. Laughter is part of human nature and an indication of vitality. This critique aligns with jurisprudential discussions on hadiths.
Life, akin to nutrition, requires balance. Just as bread without water causes constipation, questioning, knowledge, and freedom should be in proportion to needs to avoid misguidance. This metaphor aligns with Quranic verses about moderation.
Religious life must be characterised by joy, variety, and balance. Critiques of monotonous life and laughter aversion stress the necessity of dynamism and authority in the virtuous life.
According to a narration from Imam Sadiq (peace be upon him):
عالم من صدق قوله فعله
Translation: "The scholar is one whose actions confirm his words."
Knowledge is valuable only when it leads to action. Knowledge without action results in ignorance. This concept corresponds with narrations about beneficial knowledge.
Texts such as the book "Woman" are written to delineate grand ideals rather than for direct daily application. Misunderstandings of such texts lead to familial conflicts. This critique aligns with Islamic humanities methodology.
Curiosity in unnecessary matters leads to misguidance and weakening of faith. This critique aligns with the prohibition in verse 108 against improper questioning and stresses the necessity of moderation in acquiring knowledge.
