The exegesis of verse 118 from Surah Al-Baqarah serves as a gateway to a deeper understanding of the innate desires of humanity and the manner in which the Holy Qur'an addresses these desires. This verse, articulated with profound and meaningful language, recounts the utterances of the disbelievers who seek direct discourse with God or tangible signs. This desire, rooted not only among disbelievers but embedded in the hearts of all humansfrom believers to their predecessorsis a primordial instinct. In this treatise, adopting a scholarly and systematic approach, the content of this verse alongside related analyses is examined in the form of an in-depth lecture. The objective is to elucidate the epistemological, psychological, and ethical layers of the verse, presented in an exalted style appropriate for an audience of advanced doctoral scholars and specialists in the relevant domain. The structure of this work comprises thematic sections, each addressing an aspect of the verse and its interpretations, with emphasis on preserving every detail and expanding semantic connections to enrich the content.
وَقَالَ الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَا آيَةٌ ۗ كَذَٰلِكَ قَالَ الَّذِينَ مِنْ قَبْلِهِمْ مِثْلَ قَوْلِهِمْ ۚ تَشَابَهَتْ قُلُوبُهُمْ ۗ قَدْ بَيَّنَّا الْآيَاتِ لِقَوْمٍ يُوقِنُونَ
And those who know not said: Why does not Allah speak to us, or a sign come to us? Thus said those before them in like manner; their hearts resemble one another. We have clearly explained the signs for a people who are certain.
Verse 118 of Surah Al-Baqarah places the speech of the disbelievers in contrast with that of the People of the Book (Jews and Christians). The disbelievers, described in this verse as الَّذِينَ لَا يَعْلَمُونَ (those who know not), demand direct communication from God or the arrival of a tangible sign. Although this demand is voiced by disbelievers, it closely resembles the speech of their predecessorsthe People of the Book. This resemblance does not stem from deviation but originates from a primordial root within human nature, which seeks certainty and conviction in truth.
This seemingly nave demand reflects a profound human need for connection with the ultimate origin of existence. The Qur'an, by highlighting this resemblance, invites reflection on the shared human primordial nature and cautions against hasty judgments concerning such requests.
The phrase تَشَابَهَتْ قُلُوبُهُمْ (their hearts resemble one another) explicitly indicates the intellectual and emotional commonality between the disbelievers and their predecessors. This commonality does not arise from mere desire or base inclinations, but from an innate quest for certainty regarding the truth. The heart, in Qur'anic culture, is the locus of perception and cognition; thus, the similarity of hearts denotes that all humansranging from disbelievers and polytheists to believersare engaged in a search for truth.
This viewpoint, referencing the verse فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا (Surah Ar-Rum 30), establishes God-seeking as an intrinsic element of human essence. Consequently, the disbelievers demand for miracles or divine speech should not be construed as mere pretext or antagonism but rather as an indication of the innate yearning for truth.
This section, focusing on the context of the disbelievers speech and the similarity of hearts, demonstrated that the desire to behold God or receive a miracle has roots in human primordial nature. The Qur'an, employing wise discourse, neither condemns this desire nor dismisses it, but recognises it as an element of human disposition. This perspective encourages reconsideration of our judgments about others' motives and highlights the importance of understanding the shared human primordial nature.
The desire to witness God or receive a miracle is a natural and endearing inclination embedded within human nature. This desire is evident even among the faithful, as exemplified by Prophet Abraham (peace be upon him) who requested such reassurance for his hearts tranquillity (لِتَطْمَئِنَّ قَلْبِي, Surah Al-Baqarah 260). This innate need, rooted in every human heart, signifies a yearning for certainty and assurance of truth.
This viewpoint refers to a profound psychological analysis of humanitys need for tangible signs to strengthen faith. The Qur'an does not regard this desire as inherently negative but accepts it as part of human primordial nature. This approach offers a novel perspective vis--vis traditional exegeses which might interpret such requests purely as signs of disbelief.
The phrase قَدْ بَيَّنَّا الْآيَاتِ لِقَوْمٍ يُوقِنُونَ (We have clearly explained the signs for a people who are certain) illustrates Gods benevolent intention in providing signs to all humans, whether believer or non-believer. God, with utmost mercy and justice, presents the guidance signs to all; however, their acceptance depends on the recipients capacity and readiness.
This principle is elegantly likened to pouring water into cups of varying capacity. God, akin to one pouring from a jug, offers the signs to everyone. Yet, the capacity of these cups (the individuals internal readiness) varies: some receive the signs due to their preparedness (قَوْمٍ يُوقِنُونَ), while others are deprived of comprehension for lack of such readiness.
The disbelievers request for miracles or divine discourse should not be ascribed to ill intent or mere pretext. Such suspicion arises from deviation from primordial mentality and impedes accurate understanding of human motivations.
The Qur'an, emphasizing تَشَابَهَتْ قُلُوبُهُمْ, urges us to attend to the shared human primordial nature instead of fostering mistrust. This approach fosters reduced prejudice and enhanced empathy in social and religious interactions.
This section demonstrated that the desire to see God or witness miracles is rooted in human primordial nature. Divine benevolence in revealing the signs serves as a paradigm for human honesty and integrity in conveying knowledge. Refraining from suspicion and focusing on shared primordial nature facilitates deeper understanding of human motives.
Goodwill in expression is a fundamental prerequisite for the credibility of speech. Any presence of ill intent, insinuation, or incomplete transmission of knowledge is considered a betrayal of society. This principle holds particular significance for scholars, educators, and mentors.
Within Qur'anic culture, speech must be clear, sincere, and free of any unethical intent. Due to the profound impact of their words on societal thought and beliefs, scholars and mentors bear a heavy responsibility and must speak with utmost honesty and trustworthiness.
Discourse contaminated by ill intent, political manipulation, or falsehoods not only lacks worthiness of attention but also constitutes ethical corruption. Such speech leads to misguidance rather than guidance.
This critique addresses the pathology of speech in both religious and secular societies. In the contemporary era, where deceptive and politicised discourse is widespread, adherence to this principle becomes even more crucial.
Due to its profound influence on religion and ethics, speech holds greater importance than individual acts of worship. Corrupt speech can undermine religion, whereas an individual may atone for missed prayers.
This view highlights the pivotal role of speech in shaping the culture and ethics of society. Within the Islamic value system, the speech of scholars or educators requires stricter ethical conditions as its influence can determine the religious and ethical fate of the community.
The pulpit, as a symbol of religious speech, must be a place from which words are issued with goodwill, honesty, and trustworthiness. Public speech, due to its visibility by the audience, must be free from any defect or ill intent.
This principle underscores the importance of social oversight over public speech and is applicable within media and public oratory domains.
This section, emphasising the significance of goodwill in speech, demonstrated that the utterances of scholars or educators, owing to their profound societal impact, must be devoid of any flaw or ill intent. The critique of insincere speech and the significance of speech over worship highlight the heavy responsibility borne by orators. The pulpit, as an emblem of religious speech, must be a source of words guiding hearts towards truth.
The disbelievers demand for divine discourse or miracles is rational and humane, aligned with the requests of the faithful such as Abraham (peace be upon him). This demand is
A religion that merely demands without giving cannot penetrate the hearts of the people.
Religion must have reciprocity, meaning it should assist the poor, orphans, students, and the needy so that people are inclined towards it. This principle alludes to the role of religion in generating social and ethical motivations.
This perspective, illustrated by the metaphor of a jug of water filling everyone's glass, demonstrates that religion must, like God, serve everyone with goodwill.
An economic system within religion that only shares in profit and not in loss diminishes peoples motivation for religiosity. This system requires reconsideration to be just and motivating.
This critique points to the necessity of reforming Islamic economic rulings, especially regarding khums and zakat. A system that only demands cannot captivate peoples hearts.
The People of the Book ask you to bring down upon them a book from the heaven.
The excessive demands of the People of the Book, such as the descent of a book or witnessing the manifestation of God, indicate a desire for greater signs. However, such excessiveness can lead to deviation.
The Holy Quran, by referencing calf worship following these demands, warns that deviation from the innate path results from dissatisfaction with the existing signs.
Calf worship results from despair in witnessing God and an inclination towards tangible signs. When humans fail to attain their innate desire, they resort to idols or tangible substitutes.
This analysis refers to the psychology of religion and human inclination toward tangibles. Guiding the human innate nature requires presenting suitable spiritual signs.
A tangible idol, due to being seen, has greater emotional and psychological influence on humans than an unseen God. This point refers to the role of sensory perception in religious beliefs.
This viewpoint, by referencing the story of Zuleikha, shows that humans, due to existential limitations, tend towards tangible signs.
That He may send down upon us a table spread from heaven.
The disciples request for the descent of a table spread indicates a combination of material needs (satiation) and spiritual needs (hearts reassurance). This request is rational and humane, reflecting humanitys need for religion to respond to both existential dimensions.
This analysis emphasises the necessity of addressing both existential dimensions of humans in religious propagation.
The faith of Jews and Christians, due to excessive demands and deviation to calf worship, was incomplete. Innate faith, founded on internal certainty, is superior to superficial faith.
This perspective distinguishes between innate and superficial faith, emphasising the importance of internal certainty.
This section, by criticising a solely receptive religious culture, emphasised the necessity of reciprocity in religion. Excessive demands and tendency towards tangibles result from dissatisfaction with existing signs. To attract peoples hearts, religion must respond to their material and spiritual needs.
The phrase Their hearts are similar indicates that all humanswhether unbelievers, polytheists, Jews, Christians, or believersare in search of God and His signs. This desire signifies an innate God-seeking nature.
This analysis, supported by the verse The innate nature (fitrah) of Allah upon which He created mankind (Surah Ar-Rum: 30), shows that God-seeking is intrinsic to humanity.
hadith Everything in existence seeks prey; the difference lies in the nets, all humans seek God, but their methods differ.
This view highlights diversity in human spiritual paths and warns against negative judgments regarding this diversity.
The heartnot the commanding self or desiresis the place of God-seeking. This heart yearns for connection with God and finds tranquility in His remembrance.
This analysis, citing the verse Verily, in the remembrance of Allah do hearts find rest (Surah Ar-Rad: 28), emphasises the hearts role in human guidance.
Pessimism toward others results from estrangement from the innate nature and impedes correct understanding of human motives. Instead of suspicion, attention must be given to the pure human nature.
This view analyses social relationship disorders in religious societies and stresses the importance of trust and empathy.
This section, emphasising innate God-seeking and the diversity of spiritual paths, showed that all humans seek truth. The heart, as the seat of God-seeking, is the centre of perception and knowledge. The critique of pessimism and call for empathy pave the way for deeper understanding of human nature.
The wealth of religious authorities, such as Imam Reza (peace be upon him) and Lady Masoumeh (peace be upon her), must serve the poor and needy. This principle refers to the social responsibility of religious institutions.
This perspective stresses the role of religious institutions in creating social justice. A religion indifferent to peoples needs cannot captivate their hearts.
The disciples request for the table spread was due to its material effect (satiation) and spiritual effect (hearts reassurance). This request reflects humanitys need for religion to address both existential dimensions.
This analysis highlights the necessity of attending to material and spiritual needs in religious propagation.
A religious system that only demands cannot attract people to religion. Religion must facilitate peoples affairs and fulfil their needs.
This critique refers to the need for reforming the religious system in social, economic, and cultural domains.
God, with goodwill, has provided signs for all and has not responded to the demands of unbelievers with punishment. This principle refers to divine justice and mercy.
This viewpoint demonstrates divine mercy in guiding all humans, even those apparently distant from Him.
This section, emphasising the role of religious authorities in supporting the people, highlighted the necessity of religion responding to the material and spiritual needs of humans. Critique of the diseased religious system and emphasis on divine goodwill pave the way for reforming religious systems and attracting peoples hearts.
The interpretation of verse 118 of Surah Al-Baqarah opens a novel window into understanding human nature and the role of religion in guiding it. This verse, emphasising the similarity of human hearts, shows that God-seeking is part of human essence. The desire to see God or receive a miracle is not only not condemnable but also an indication of humanitys God-seeking nature. Divine goodwill in providing signs serves as a model for scholars and educators to transmit knowledge with honesty and integrity. Critique of a solely receptive religious culture and emphasis on the necessity of reciprocity indicate the need to reform religious systems in social and economic fields. Religion, to attract peoples hearts, must respond to their material and spiritual needs. This interpretation, offering a comprehensive and humanistic viewpoint, invites us to a deeper understanding of human nature and religions role in guiding it.
Under the supervision of Sadegh Khademi
