The exegesis of verses 120 and 121 of Surah Al-Baqarah opens a window towards a profound understanding of divine guidance and intellectual independence in the face of social and doctrinal pressures. These verses, emphasising the necessity of explicit preservation of religious identity and refraining from following carnal desires, hold a special place within the Quranic system of guidance. Verse 120, addressed ostensibly to the Holy Prophet (peace be upon him) and inwardly to the Islamic nation, stresses maintaining independence against the temptations of the Jews and Christians, whereas verse 121 elucidates the characteristics of true faith with a focus on the genuine recitation of the heavenly scriptures. This treatise examines the content of these two verses with a scientific and specialised approach, employing refined analogies and semantic links that enrich and captivate scholarly audiences.
وَلَنْ تَرْضَىٰ عَنْكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۗ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ ۙ مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ
"And never will the Jews or the Christians be pleased with you until you follow their religion. Say, 'Indeed, the guidance of Allah is the [only] guidance.' And if you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper."
Key Point: Verse 120 of Surah Al-Baqarah, with an eloquent address to the Prophet (peace be upon him), summons the Islamic nation to preserve intellectual independence against the pressures exerted by Jews and Christians. This address functions as a guiding beacon that safeguards the path of faith from carnal and social temptations.
Although the verse ostensibly addresses the Holy Prophet (peace be upon him), its actual addressees are the Muslim community, since the Prophet (peace be upon him) is immune to following carnal desires or the wishes of others. This rhetorical address, in a sagacious manner, cautions the nation against deviation toward the desires of others. The Holy Quran, with this structure, acts as a clear mirror clarifying the nations duty in the face of social and doctrinal pressures.
The verse underscores the necessity of maintaining intellectual independence and warns that Jews and Christians will never be satisfied unless Muslims conform to their respective religious communities. This warning functions as a shield protecting religious identity from external seductions. Some Muslims, due to familial or social ties, tended towards rapprochement with Jews and Christians to avoid estrangement caused by religious differences. The Holy Quran critiques this inclination and stresses the preservation of Islamic identity.
Jews and Christians, due to their dogmatism and doctrinal self-superiority, refused acceptance of others except by full adherence to their own religions. This self-superiority, which is also criticised in the verse "Alhakumut Takathur" (Surah At-Takathur: 12), stems from arrogance and bigotry and obstructs constructive interfaith dialogue. In modern societies, this self-superiority manifests as racism, claims to prophetic lineage, or pride in historical antiquityall of which are distant from the spirit of divine guidance.
Key Point: The distinction between "Millah" (community) and "Ummah" (nation) in the Holy Quran points to deep differences in religious and ideological identity. "Millah" implies limitations of belief and social grouping, whereas "Ummah" denotes spiritual and supra-national unity.
The term "Millah" derives from the root "Millal", signifying limitation and religious collectivity, and in the modern sense is linked to territory and homeland. Conversely, "Ummah", deriving from "Um" meaning root and belief, refers to a population united by thought and faith. This distinction, like two branches of the same tree, illustrates conceptual differences in religious identity. The "Islamic Ummah" is defined based on belief and religious roots, while the "Muslim Millah" confines religious identity within a specific land.
The semantic evolution of these two terms over time underscores the necessity of updating linguistic knowledge. As humans and societies evolve, words transform culturally. Understanding these developments is essential for precise Quranic exegesis and avoiding misinterpretations.
The phrase "Millatahum" in the verse refers to the beliefs of Jews and Christians intermingled with carnal desires. This mixture is the consequence of corruption in the heavenly scriptures (Torah, Gospel, and Psalms), which the Quran alludes to by the term "Ahwa'ahum" (their desires). Islam accepts the principles of these scriptures but opposes the corruptions resulting from carnal desires. This critique functions as a lamp distinguishing the path of divine guidance from human deviations.
Key Point: Explicitness of expression is an indicator of sincerity and religious integrity. Hypocrisy and concealment are incompatible with religious spirit and deepen divisions.
The Holy Quran calls upon Muslims to be explicit in declaring their religious identity. Hypocrisy, manifested in hiding true identity (such as being Jewish or Sunni), harms social cohesion. Such explicitness does not mean conflict but acts as a bridge enabling sincere interfaith dialogue. The critique of modern politicians who eschew explicitness through falsehood and pretense aligns with this principle.
The phrase "Indeed, the guidance of Allah is the [only] guidance" affirms the primacy of divine guidance. True guidance is attainable solely through divine revelation, and any following of carnal desires results in deprivation of divine guardianship and support. Guardianship, as the command of inner guidance, and support, as an external shield, maintain the human being on the path of perfection. The ontological guardianship resembles a driver directing human existence, whose perception is enhanced by faith and sincerity.
Following desires entails losing revelation, grace, and divine honour. Carnal desires and guardianship conflict like water and air in one vessel. Understanding guardianship is reinforced by comprehension of the divine names and attributes; perfect saints, like the Commander of the Faithful (peace be upon him) at the Battle of Khaybar, attain high degrees of guidance through the spiritual power of guardianship.
Verse 120 of Surah Al-Baqarah, by emphasising preservation of intellectual independence and explicit religious identity, calls the Islamic nation to steadfastness against external pressures. The distinction between "Millah" and "Ummah", the critique of dogmatism and scriptural corruption, and the emphasis on divine guidance make this verse a luminous beacon on the path of religiosity. Divine guardianship, as the vital force of guidance, directs humanity from egotism and self-centredness towards divine knowledge.
الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَئِكَ يُؤْمِنُونَ بِهِ ۗ وَمَنْ يَكْفُرْ بِهِ فَأُولَئِكَ هُمُ الْخَاسِرُونَ
"Those to whom We have given the Scripture recite it with its true recital. Those are the ones who believe in it. And whoever disbelieves in itthose are the losers."
Key Point: Recitation, beyond mere reading, signifies comprehension of the words, meaning, and content of the heavenly scriptures, encompassing inner perception and action. The true recital is a unique characteristic distinguishing genuine faith.
Verse 121 of Surah Al-Baqarah introduces the hallmark of authentic faith as true recitation of the heavenly scriptures. Recitation, unlike reading which is confined to words and meaning, includes understanding of the content, action, and inner essence of the scripture. Reading resembles the utterance of letters inscribed on paper, whereas recitation is like a journey transporting the soul to the depths of the revelations truth. This distinction is unique in the Holy Quran, as only this verse refers explicitly to "its true recital".
The Holy Quran employs the term "Qiraah" (reading/recitation) 87 times (29 occurrences of "Qaraa" and 58 of "Quran"), while "Tilawah" (recitation) is mentioned 63 times. This numerical difference indicates the generality of reading and the specificity of recitation. Recitation is exclusive to heavenly scriptures and divine revelation, implying adherence to truth, whereas reading may apply to any text, even secular.
The phrase "its true recital" is a feature distinguishing genuine faith from superficial belief. Those who truly recite the scripture not only comprehend its words and meanings but manifest its content in their actions and inner perception. This group includes the faithful among Jews and Christians, repentant polytheists, and Muslims, who, due to commitment to the truth of revelation, attain complete faith.
Conversely, those who disbelieve in the heavenly scriptures suffer eternal loss. The phrase "those are the losers", expressed in the plural and general sense, refers to all disbelievers who have turned away from the truth of revelation.
Key Point: Recitation, unlike following which is mere imitation of prior paths, allows diversity and innovation in perceiving the truth. This characteristic keeps the Holy Quran alive and dynamic until the Day of Judgment.
Recitation denotes pursuit and adherence to truth, but unlike following which confines one to stereotypical conformity, recitation enables creativity and variation in understanding the inner reality. Recitation is like the moon that derives its light from the sun but manifests a unique and independent radiance. This trait is also reflected in the verse "And the moon follows it" (Sun: 2), whereby the moon, though nourished by the suns light, rises independently.
This variety in recitation sustains the Holy Qurans dynamism and revelation until the end of time. Each recitation is a renewed descent, and for those who recite sincerely, this renewal occurs continuously. Conversely, reading is limited to the superficial words and meanings and does not encompass inner variation.
Throughout history, numerous groups have deviated in understanding the inner meanings of the Quran due to neglecting its outward form. These groups, by erroneous justifications and interpretations, resorted
