Verse 109 of Surah Al-Baqarah, serving as a divine window, examines one of the deepest spiritual maladies, namely envy, among the elite of religious communities. This verse, with its lofty and meticulously structured language, unveils the ethical and psychological deviations entrenched among the People of the Book, particularly their scholars. Envy, as a spiritual disease, not only obstructs the acceptance of truth but also fosters harmful desires towards others. This treatise, relying on psychological and sociological analyses, elucidates the concepts contained within this verse and distinguishes between Wudd, Hubb, and Ishq. Employing a scientific and systematic approach, it offers a framework for understanding human motivations and societal reform. The purpose of this work is to present a comprehensive and academic interpretation appealing and beneficial to educated audiences and researchers in the fields of religious studies and psychology.
وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِنْ عِنْدِ أَنْفُسِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ ۖ فَاعْفُوا وَاصْفَحُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Translation: Many among the People of the Book, out of envy inherent within themselves, wish that you should disbelieve after your faith has become manifest to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent.
Verse 109 of Surah Al-Baqarah, akin to a clear mirror, portrays one of the spiritual maladies, namely envy. This disease, rooted in ethical and psychological deviations, manifests predominantly among the elite and knowledgeable members of religious communities, particularly the People of the Book. Envy, as a spiritual illness, obstructs the acceptance of truth and inclination towards good, and instead, it culminates in desiring harm to others rather than engaging in healthy competition.
Envy is more deeply rooted among the elite and intellectuals of societies, including scholars, scientists, and informed individuals, than among the general populace. This group, being free from primary life necessities, tends to gravitate towards unnecessary and fanciful matters, making them vulnerable to this spiritual disease. This analysis aligns with elite sociology, which suggests that elites, owing to their access to knowledge and power, may be susceptible to envy and arrogance.
Although the verse explicitly mentions the People of the Book, envy as a spiritual disease is not confined to any particular group or sect. This ailment can emerge among any group, including Shia scholars. Nevertheless, identifying its instances requires empirical and precise examination. This perspective aligns with Islamic ethics that discourage hasty generalisations.
Verse 109 of Surah Al-Baqarah, with precise and profound expression, introduces envy as a spiritual disease that intensifies among the elite of the People of the Book due to their awareness of the truth and their deliberate denial thereof. This verse, based on religious psychology, offers a framework to comprehend ethical deviations that are essential for individual and societal reform.
Within Quranic psychology, differentiating between Wudd, Hubb, and Ishq (the utmost intensity of love) holds paramount importance. Wudd is regarded as a lowly desire inclined toward unnecessary and superfluous matters of the soul. Hubb refers to a moderate inclination related to essential needs of the self such as food, wealth, and marriage. Ishq, or the highest degree of love, is the supreme affection designated for divine love in the Holy Quran, as exemplified in verse 165 of Surah Al-Baqarah:
وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ
Translation: And those who have believed are stronger in love for Allah.
This distinction is consistent with Quranic lexicology and the psychology of motivations, providing a framework for understanding the hierarchies of human desires.
Unlike Hubb, which pertains to vital needs of the self, Wudd is directed toward non-essential matters such as wishing failure or harm upon others. For instance, desires for anothers death or downfall fall within the domain of Wudd, which culminates in envy. This inclination is not only unnecessary but also detrimental to the individual and society.
Hubb, as the foundation of souls desires, relates to reasonable needs such as wealth, offspring, or power. When moderated, these desires are not only not blameworthy but also natural and acceptable. The Holy Quran, in verses such as Gardens beneath which rivers flow (Surah Al-Imran, 3:15), acknowledges these needs as divine rewards:
جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ
Translation: Gardens beneath which rivers flow.
This promise affirms the balanced naturalness of Hubb within the framework of Islamic ethics.
Because of its orientation toward non-essential matters, Wudd becomes the foundation for envy. Envy, described in the verse as envy from themselves (asadan min inda anfusihim), entails wishing harm upon others. Unlike H
