The exegesis of Verse 141 from Surah Al-Baqarah, within a scientific and specialised framework, approaches the exploration of the theological, philosophical, and epistemological dimensions of this verse through a multifaceted and profound perspective. This composition preserves the entirety of the lecture content and analyses presented, structured systematically and articulated in an elevated style befitting advanced academic environments. The objective is to offer a comprehensive and precise viewpoint to specialist audiences, which, whilst remaining faithful to the original text, is enriched by literary allusions and examines the meanings and concepts of the verse from various angles.
Verse 141 of Surah Al-Baqarah, with the text تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ, meaning That was a nation who has passed away; for them is that which they earned, and for you is that which you earn; and you will not be asked about what they used to do, is superficially identical to Verse 134 of the same Surah. This similarity provokes a fundamental inquiry in Quranic sciences: do Quranic verses repeat themselves, or does each verse possess a distinct purpose and status?
The question regarding the existence or absence of repetition in Quranic verses is one of the pivotal subjects in Quranic sciences. Does God repeat verses for the sake of wisdom, or does each verse hold a unique rank and purpose? Two perspectives exist: the general viewpoint, which attributes repetition to Divine wisdom, and the jurisprudential viewpoint, which denies repetition and considers each verse to have a specific objective. The general perspective, by simplifying concepts, permits repetition, such as the reiteration of the phrase فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ in Surah Ar-Rahman, which some view as repetition for emphasis. Conversely, the jurisprudential view, grounded in the principle of the unity of Divine will, rejects repetition and holds that every verse has its own context and purpose.
The discussion of repetition in Quranic verses extends to the issue of repetition in creation and Divine manifestations. Does repetition exist in the universe, or is each phenomenon distinct? Islamic sages, with reference to the verse كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (Ar-Rahman: 29), meaning Every day He is engaged in a matter, regard each Divine manifestation as unique. This principle negates repetition in the system of creation and regards every being as possessing an independent identity.
Theologians permit repetition in creation and Divine signs, attributing it to Divine wisdom. In contrast, philosophers, emphasising the unity of Divine will, deny repetition. This disagreement stems from two epistemological perspectives: theologians focus on Divine wisdom, while philosophers stress unity and distinction in Divine manifestations.
The popular perspective accepts repetition for ease of understanding. This view conflicts with the principle of the unity of Divine will and the verse كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ. By simplifying complex concepts, the popular outlook leads to a superficial understanding of the Holy Quran and creation, obstructing a deep comprehension of the distinctiveness of each phenomenon.
From the perspective of Divine wisdom, each entity in existence has its own existential vessel. God, with unity in essence, attributes, and actions, has created each phenomenon distinctively. This distinction, akin to a unique jewel woven into the fabric of existence, differentiates each being from similarity and analogy. Even a point on paper or a line on a page differs from another, just as every breath and eyelash in creation has an independent identity.
If the principle of distinction and uniqueness in creation were institutionalised in Islamic society, harms such as jealousy, arrogance, and narrow-mindedness would diminish. This understanding, like a breeze clearing dust from a garden, facilitates peaceful coexistence and reduces unhealthy competition. Every individual, with their own existential vessel, holds a unique position and should not seek to occupy anothers place.
In existence, neither antagonists nor analogues exist in the precise sense. Every being, due to its unique existential vessel, is distinct. This viewpoint, like a light dispersing the darkness of illusion, challenges traditional concepts of antagonists and analogues, emphasising the unity of each phenomenon.
Riyaa, like a shadow obscuring the light of sincerity, is a reprehensible act rooted in unhealthy competition. From the perspective of religious wisdom, every individual operates within their own existential vessel and should not envy others successes. If one devotes years to guiding others and another begins the same work, jealousy toward this act is considered riyaa and weakens sincerity.
The mosque, as a sacred sanctuary, must be a place for worship and spirituality. If it transforms into a place of commerce and riyaa, it loses its status as the house of worship. This critique, like a mirror revealing flaws, emphasises the necessity of sincerity in worship.
The verse لَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى (Al-An'am: 164), meaning No bearer of burden shall bear the burden of another, stresses individual responsibility and the distinct existential vessel of each person. This principle, like a steadfast pillar, negates unhealthy competition and holds each individual accountable for their own actions.
Every moment in creation, like a flower blooming anew each time, is distinct. Even a blink or a breath taken has an independent identity. This viewpoint, grounded in the principle La Takarar Fi At-Tajalli,
