Verse 108 of Srah al-Baqarah, as a brilliant gem within the constellation of divine discourse, presents a profound and multifaceted framework for understanding human deviations in theological, epistemological, and psychological domains. This verse, focusing on the peril of doubt as a rapid form of disbelief and cautioning against baseless inquiries, invites humanity to reflect upon the fragility of faith and the role of mindset in felicity or deprivation. In this treatise, employing a systematic and scholarly approach, the content of lectures related to this verse is analysed and rewritten to open a novel window for expert audiences and academic milieus towards a deeper comprehension of the Holy Qur'an. This work, preserving all details and subtleties, explores the meanings and messages of the verse, utilising refined metaphors, semantic linkages, and precise analyses to exhibit its scientific and literary richness.
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 indeed gone astray from the right path.
This verse, like a guiding lamp, warns humanity against the danger of baseless questioning and the exchange of faith for disbelief. The opening of the verse, by alluding to the inquiries posed to the people of Moses, lays the groundwork for an in-depth discourse on the role of volition in questioning and its impact on faith. The concluding part emphasises the misguidance resulting from the exchange of disbelief with faith, inviting the addressee to contemplate the fragility of faith and the rapid onset of disbelief.
This verse, by presenting a methodical framework for understanding human deviations, holds a special place within Quranic theology. Unlike juridical verses that focus on outward actions, this verse centres on cognitive and mental processes and offers guidance to prevent misguidance. This feature renders the verse a cornerstone of Quranic creed that regards human guidance as contingent upon the correction of mental attitudes.
Many of human disorders and deviations originate from ignoring the warnings of this verse. The exchange of disbelief for faith, identified herein as the principal cause of misguidance, results from baseless questioning and momentary doubts that endanger faith. This viewpoint aligns with religious psychology, which considers deviation a consequence of mental disturbances and lack of certainty.
Exegetical works, mostly owing to superficial approaches and absence of comprehensive investigation, have failed to penetrate the depths of this verses meanings. This critique underscores the necessity of revisiting exegetical methods and stressing profound and multifaceted analyses. A verse of such depth requires an inquiry that transcends traditional exegesis, attending to its theological, psychological, and epistemological dimensions.
Verse 108 of Srah al-Baqarah, like a comprehensive mirror, reflects human deviations through the prism of mentalities and baseless questioning. The creedal significance of this verse lies in emphasising the role of the mind in guidance or misguidance. The critique of existing interpretations invites towards deeper commentaries that reveal the exalted objectives of the Holy Quran.
Verse 108 of Srah al-Baqarah, contrary to legal verses concentrating on outward deeds, regards the realm of human mind and thought. Mindset acts as a seed from which human deeds flourish. Human felicity or deprivation is forged not in the sphere of actions but in the depth of mindset. This perspective corresponds with Quranic epistemology which regards guidance as dependent upon reforming cognitive processes.
Major sins such as theft, murder, or plunder, albeit grave, do not necessarily lead to disbelief. However, a momentary doubt or illusion can cause faith to collapse entirely. This distinction unveils the profound gap between the realms of action and mind. A person immersed for years in sin may return to faith through repentance, whereas doubt, like a sharp sword, seizes faith instantaneously.
A human may walk the path of sin for decades and yet preserve faith, but a moment of doubt or illusion, like a violent storm, demolishes the edifice of faith. This distance indicates the fragility of faith vis--vis doubt and the importance of maintaining a pure mindset. A scholar immersed for years in worship and research may lose faith through a single doubt, while a layperson with a simple mind may remain safe from this peril.
Faith, due to its declarative and volitional nature, is extremely fragile in the face of doubt. Doubt acts like an impurity that penetrates the purity of faith and contaminates it instantly. This fragility calls humanity to constant vigilance over mind and heart to remain safeguarded from the affliction of doubt.
Ordinary people, because of the simplicity and innocence of their mindset, establish a more intimate connection with faith and religion. However, elites, due to intellectual complexities and constant questioning, are exposed to the risk of doubt and misguidance. This difference indicates that simplicity of heart is sometimes closer to faith than sophisticated knowledge.
Unlike sin which is reparable through repentance, disbelief requires a return to faith, a process distinct from conventional repentance. Return signifies a
