The exegesis of verse 113 from Surah Al-Baqarah opens a profound window into understanding human interactions through the lens of the Noble Qur'an. This verse, with a deep insight into the disputes between the Jews and the Christians, portrays the role of selfish inclinations in opposition to knowledge and awareness. The analysis of this verse, adopting a philosophical and sociological approach, reveals the limitations of knowledge and religion when confronted with carnal desires and emphasises the necessity of soul cultivation for the proper utilisation of knowledge and faith. In this treatise, the content of the lecture has been rewritten in a lofty and academic language, enriched with supplementary explanations to suit expert audiences and academic environments. The structure of this discourse is methodically segmented and employs literary allegories to ensure both scientific precision and literary appeal.
وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَىٰ عَلَىٰ شَيْءٍ وَقَالَتِ النَّصَارَىٰ لَيْسَتِ الْيَهُودُ عَلَىٰ شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ ۗ كَذَٰلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ ۚ فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ
Translation: The Jews said, The Christians have no basis, and the Christians said, The Jews have no basis, while they both recite the Scripture. Likewise, those who possess no knowledge utter similar words. Then Allah will judge between them on the Day of Resurrection concerning that wherein they used to differ.
Verse 113 of Surah Al-Baqarah, by referencing the mutual repudiation between Jews and Christians, unveils a bitter truth: although knowledge and awareness serve as the foundations for growth and elevation, they remain powerless against the forces of carnal partiality. Knowledge resembles a lamp illuminating the path, yet if the commanding self, like a ferocious wolf, dominates it, this light leads not to guidance but to misguidance. From a philosophical standpoint, knowledge functions as a potential contingent causality, whereas selfish inclination acts as a definitive causality. This distinction, rooted in Islamic philosophy, indicates that knowledge is merely an instrument and, without the restraint of the self, cannot lead to behavioural rectification.
Humankind should not regard knowledge and awareness as ultimate ends but rather as a bridge towards truth. The verse emphasises that even religious awareness, embodied in the recitation of scripture by Jews and Christians, cannot prevent discord when accompanied by selfish partiality. Knowledge is comparable to a wrench that can either set the wheels of progress in motion or, in the hands of the ignorant, cause devastation.
Philosophically, the causality of the carnal self prevails over the contingency of knowledge. The commanding self, like a dark shadow, can engulf the light of knowledge within itself. Despite reciting the divine scripture, Jews and Christians negate one another due to partiality. This behaviour indicates that knowledge, absent of soul purification, becomes an instrument serving carnal aims.
The conceptual analysis of verse 113 from Surah Al-Baqarah demonstrates that knowledge and awareness, despite their intrinsic value, remain impotent against carnal partialities. By depicting the conduct of Jews and Christians, the verse underscores the necessity of soul cultivation as a prerequisite to benefitting from knowledge. Knowledge, like a sharp blade, can lead either to good or evil, and this choice depends on the restraint of the self.
Verse 113, by highlighting mutual repudiation between Jews and Christians, traces the roots of religious disputes to partiality and self-superiority. Jews, citing the antiquity of the Torah and the prophethood of Moses (peace be upon him), consider Christians lacking in authenticity, while Christians, emphasising the novelty of their religion and the prophethood of Jesus (peace be upon him), regard Jews as obsolete and invalid. These disputes do not stem from religious truth but from group biases.
The phrase وَهُمْ يَتْلُونَ الْكِتَابَ indicates that mere external recitation of divine scripture, without practical commitment to its content, cannot lead to unity or truth-seeking. Despite their knowledge of scripture, Jews and Christians, due to carnal tendencies, have deviated from truth. This point emphasises the limitations of religious knowledge against selfish partiality.
One prominent social behavioural pattern highlighted in the original text is the unity of religious groups against a common enemy and discord in its absence. Jews and Christians unite when confronting an outsider but turn to internal disputes in the absence of an external adversary. This behaviour is also observed among other groups, such as Shia and Sunni, and has its root in carnal inclinations.
The phrase كَذَٰلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ shows that the disbelievers, lacking religious knowledge, utter words similar to those of Jews and Christians and negate all religious groups alike. This similarity reveals the influence of carnal inclinations on human behaviour regardless of religious or non-religious beliefs.
This section, by analysing the roots of religious and social disputes, demonstrated that partiality and selfish inclinations are the principal causes of division. Verse 113 of Surah Al-Baqarah, by depicting the conduct of Jews and Christians, underscores the ineffectiveness of mere recitation of scripture in the face of partiality. Moreover, the behavioural similarity between disbelievers and the People of the Book indicates the universal influence of carnal tendencies on all humans.
Knowledge, like a double-edged sword, can result in either good or evil. This point, supported by the behaviour of Jews and Christians, shows that knowledge itself neither prevents transgression nor inhibits sin. The impact of knowledge depends on the degree of self-restraint. If the self is subdued, knowledge leads to good; otherwise, it leads to destruction.
Knowledge, when controlled by the commanding self, can result in human catastrophes. History testifies that scientific advancements accompanied by carnal inclinations have led to destruction rather than growth. This highlights the necessity of ethics in the pursuit of knowledge.
To benefit properly from knowledge and religion, it is essential to discipline and cultivate the human soul. Emphasising the role of piety and faith, this point shows that knowledge and religion, without soul purification, cannot lead to good. Soul cultivation is like fertile soil, the foundation for the growth of knowledge and religion.
This section, through analysis of the role of knowledge and religion in the service of the self, showed that both lead to good only when under the control of a subdued self. Knowledge, absent soul cultivation, may lead to destruction instead of growth. This analysis emphasises the necessity of ethics and piety in benefiting from knowledge.
Though Jews and Christians outwardly express seemingly correct statements about each other, their internal partiality causes these statements to result in mutual discord and repudiation. Jews, referring to the antiquity of the Torah, and Christians, stressing the novelty of their religion, negate one another. This behaviour demonstrates the impact of intention on the validity or invalidity of speech.
Both groups present seemingly valid arguments, but due to partiality, these arguments lead to negation of truth. Jews argue antiquity of their religion, and Christians emphasise the novelty of theirs, thus regarding each other as false. This reveals the influence of carnal inclinations on religious interpretation and argumentation.
The phrase فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ indicates that the ultimate judgment regarding disputes is entrusted to Allah. This highlights the limitations of human judgment in the face of complex carnal tendencies. Allah, as the just arbiter, separates truth from falsehood.
This section, analysing apparent sincerity and divine judgment, demonstrated that partiality diverts even seemingly correct arguments. Divine final judgment is the ultimate solution to disputes and underscores the limitations of human judgment.
Prophets, unlike human revolutions that cause destruction and chaos, have completed and repaired prior religions. This point, citing the verse إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ (Al-Imran: 19), shows that the divine religion
