Verse 109 of Surah Al-Baqarah, as one of the pivotal verses of the Holy Quran, holds a special place in elucidating the ethical, political, and social principles of Islam, with an emphasis on the concepts of pardon, forgiveness, and awaiting the divine command. This verse invites the believers to patience and forbearance in the face of their adversaries and stresses the preservation of dignity and magnanimity even under arduous circumstances. The exegesis of this verse not only provides insight into the historical conditions of early Islam but also offers universal lessons for managing social and political conflicts. This treatise, by consolidating the content of the lecture and exegetical analyses, undertakes a precise examination of the semantic, ethical, and jurisprudential dimensions of this verse. The structure of the text is arranged in a scientific and systematic approach, presenting all details and key points in an elegant style commensurate with specialist audiences.
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 wish that you would revert to disbelief after your faith, out of envy from within themselves, after the truth has become clear to them. So pardon and forgive until Allah brings about His command. Indeed, Allah is over all things competent.
Verse 109 of Surah Al-Baqarah, by exhorting to "So pardon and forgive until Allah brings about His command", emphasises two fundamental concepts: pardon and forgiveness. Pardon signifies excusing others faults and refraining from punishment, whereas forgiveness denotes overlooking the fault with magnanimity and dignity. These two concepts manifest not only in interpersonal relations but also in social and political interactions.
Key Point: Pardon and forgiveness, as intrinsic values of the Islamic faith, represent the dignity and nobility of the believers. These principles are upheld even in difficult conditions such as warfare, serving as guiding principles.
This verse was revealed at a time when the believers in Medina faced pressures from the People of the Book. The envy of the People of the Book towards the believers' faith necessitated the recommendation of pardon and forgiveness to avoid unnecessary conflicts. This approach was not out of weakness but rather born of wisdom and magnanimity.
Verse 109 of Surah Al-Baqarah, with its emphasis on pardon and forgiveness, invites believers to patience and tolerance towards their adversaries. This recommendation is not confined to the historical circumstances of early Islam but serves as an ethical and social principle applicable across all ages. Pardon and forgiveness, like two wings of the believers soul, guide it towards ethical elevation.
One of the central topics in the exegesis of verse 109 of Surah Al-Baqarah concerns the issue of abrogation or non-abrogation of this verse by verses of combat, such as verse 29 of Surah At-Tawbah. Some exegetes argue that the command "pardon and forgive" was abrogated by verses of combat since these verses call the believers to fight the polytheists. The text of verse 29 of Surah At-Tawbah is as follows:
قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّىٰ يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ
Translation: Fight those who do not believe in Allah or the Last Day, and who do not forbid what Allah and His Messenger have forbidden, and who do not adopt the religion of truth from those who were given the Scriptureuntil they give the jizya willingly while they are humbled.
Some exegetes, such as those cited in Al-Mizan (Vol. 1, p. 257), maintain that the verse commanding pardon and forgiveness has been abrogated by the verses of combat. However, this view has been criticised because the command "pardon and forgive" is an eternal and noble ruling that does not contradict the verses of combat.
Key Point: The verses of combat complement the rulings of pardon and forgiveness rather than abrogate them. These verses provide a framework for military action in specific circumstances while dignity and chivalry remain preserved.
Other exegetes, such as those in the commentary Tasnim (Vol. 6, p. 173), argue that the verse "pardon and forgive" is self-annulled due to the phrase "until Allah brings about His command", and hence requires no abrogation since it was initially temporary. This view is also flawed because the term "until" here does not imply temporal limitation but indicates the continuity of the ruling until the appropriate divine action occurs.
The accurate view is that pardon and forgiveness, as intrinsic values of Islam, are neither abrogated nor annulled. These rulings remain preserved even under conditions of combat, urging the believers to maintain dignity and chivalry.
Key Point: Pardon and forgiveness are not temporary but, as eternal Islamic values, guide believers' conduct in all circumstances, including war.
Examination of the issue of abrogation and annulment of verse 109 of Surah Al-Baqarah demonstrates that pardon and forgiveness, as fundamental Islamic principles, possess continuity and permanence. The verses of combat, rather than canceling these rulings, provide a complementary framework for action in specific situations. This perspective exhibits coherence among Quranic verses and emphasises the importance of preserving dignity in all conditions.
Allameh Tabatabai, in Al-Mizan (Vol. 13, p. 210), holds that "command" refers to matters directly attributed to Allah, performed without intermediaries, in contrast to "creation", which occurs through causes. He states: "The command is the word of creation and is His exclusive action that is not mediated by causes."
Although this definition is metaphysically contemplative, it does not align with the diverse usages of the term "command" in the Quran. The word "command" in various verses denotes multiple meanings, including decree, governance, or something hidden that Allah reveals at an appropriate time. For example, in the verse "Indeed, His command when He intends a thing is only that He says to it, 'Be,' and it is." (Yasin: 82), command signifies the divine decree, the details of which remain concealed.
Key Point: The term "command" in the Quran often alludes to something whose details are concealed and which Allah does not wish to fully disclose. This mysterious aspect highlights the depth of divine governance.
The term "command" appears in numerous Quranic verses and frequently refers to matters partly unknown to humans. For instance:
In all these cases, "command" denotes something Allah reveals at the appropriate time.
The term "command" in the Holy Quran signifies a divine governance whose details are mostly concealed and disclosed when appropriate. This concept, in verse 109 of Surah Al-Baqarah, implies awaiting the divine decree for suitable action, but this decree does not revoke pardon and forgiveness; rather, it complements them. The critique of Allameh Tabatabais definition indicates that "command" cannot be confined merely to unmediated matters but entails a mysterious and hidden dimension.
Verse 109 of Surah Al-Baqarah even in combat conditions calls upon believers to preserve dignity and chivalry. Warfare in Islam is conducted not merely to achieve victory but with adherence to ethical principles. Unethical behaviours, such as deceit and trickery, indicate weakness and contradict Islamic dignity.
Key Point: Even in war, believers must maintain dignity and chivalry. Unethical acts signify weakness and are incompatible with the Islamic ethos.
The Awliya (saints) of Allah, such as the Commander of the Faithful (Imam Ali, peace be upon him), exhibited dignity and chivalry in wars, refraining from exploiting the enemys weakness. For instance, in the battles of early Islam, he avoided attacking incapacitated foes and emphasised magnanimity.
