Verse 147 of Surah Al-Baqarah serves as a gateway to understanding the epistemological and guidance system of the Holy Quran, unveiling profound concepts of truth, infallibility, and the concerns of the prophetic mission. This verse, by emphasising divine truth and forbidding persistent doubt, establishes a firm framework for contemplation on the relationship among truth, existence, and the mission of the Noble Prophet (peace be upon him). In this treatise, adopting a scientific and systematic approach, the content of this noble verse is rearticulated in an exalted and academic style, with all its aspectsfrom the definition of truth to the elucidation of infallibility and critique of epistemological systemsanalysed thoroughly. The aim is to provide a text that serves as a valuable and citable reference for researchers in Quranic studies, Shia theology, and philosophy of religion.
Core Themes of the Verse
الْحَقُّ مِنْ رَبِّكَ ۖ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ (Al-Baqarah: 147)
The truth is from your Lord; so never be among the doubters.
This verse, with concise and profound expression, introduces three fundamental pillars: truth (الْحَقُّ), its divine origin (مِنْ رَبِّكَ), and the prohibition of continuous hesitation (فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ). These three axes clarify the relationship among divine truth, the prophetic mission, and the psychological and social challenges in accepting the truth. The emphasis on the divine origin of truth negates any form of doubt concerning it and calls the Prophet (peace be upon him) to steadfastness against mental and social temptations.
Derivational Meaning of Truth
From the perspective of Quranic lexicology, truth is defined as that which is established (ما یثبت), meaning that which possesses permanence and reality. This derivational meaning introduces truth as a criterion for measuring reality. Truth is like a light that dispels the darkness of doubt and reveals the persistence of reality against the impermanence of falsehood.
The Threefold Manifestations of Truth
Truth in the Holy Quran manifests in three forms:
From the perspective of Islamic philosophy, this distinction elucidates the various layers of truth within the Quranic epistemological system. Intrinsic truth is like a root from which the verbal and descriptive branches draw nourishment.
The Distinction Between Truth and Falsehood
Contrary to common assumption, falsehood is not equivalent to non-existence; rather, it is that which obstructs (ما یقطع), i.e., that which prevents the attainment of an end. Truth, conversely, is that which is established. For example, failure in an academic course, the sudden death of a young person, wilting of a plant, or a fatal accident are all instances of falsehood because they prevent achieving the primary goal. From the Quranic philosophical viewpoint, falsehood is a deficiency opposing the permanence of truth, like a shadow that vanishes before the light of truth.
Truthfulness and Falsehood
Truthfulness and falsehood both possess existential reality; truthfulness denotes conformity with reality, and falsehood denotes lack of conformity. A proposition such as Zayd is standing is true if it corresponds with reality, and false if it does not. Both exist either mentally or externally. From the Quranic logical perspective, this view points to the existential nature of propositions within the epistemological system, akin to two sides of a coin that both exist but only one aligns with truth.
Summary of Section One
The concept of truth in verse 147 of Surah Al-Baqarah, as a firm pillar, sustains the epistemological system of the Holy Quran. With the derivational definition of that which is established, the three manifestations of truth (verbal, descriptive, intrinsic) and its distinction from falsehood and untruth, this verse provides a comprehensive framework for understanding truth. This elucidation serves as a map guiding researchers on the path to recognising divine truth.
Criticism of Traditional Approaches to Religious Knowledge
Certain traditional approaches in religious knowledge have simplified complex issues by attributing them to non-existence, which has prevented precise analysis of concepts such as truth, falsehood, truthfulness, and falsehood. From the perspective of critical philosophy, this approach has limited epistemology and revealed the necessity for methodological revision. Religious knowledge must replace abstraction with ontological analysis.
Relationship Between Truth and Existence
Truth and existence both have concept and referent; however, their difference lies in epistemic domains. Existence is the subject of philosophy, whereas truth is the subject of mysticism. From the perspective of Islamic philosophy, this distinction indicates the difference between universal being and particular truth, like two branches of one tree diverging yet sharing a single root.
Critique of Traditional Definition of Philosophy
Philosophy must concern itself with existence itself rather than the concept of existence. The philosopher is an ontologist, not a conceptualist. This critique functions as a mirror reflecting methodological error and demonstrates the necessity of focusing on existential reality.
Critique of the Late Hajj Sabzawaris Viewpoint
The late Hajj Sabzawari erroneously reduced existence to a concept, stating: من أعرف الأشیاء و کنهه فی غایة الخفاء (the one who knows things but their essence is in utmost concealment). This view diminishes existence to a concept and diverges from its reality. From the perspective of critical philosophy, existence is not a concept but a reality that is both manifest and concealed in its depth.
Philosophers Errors and the Importance of Infallibility
The errors of philosophers, even great ones like Hajj Sabzawari, indicate human limitations and highlight the significance of divine infallibility and the infallible Imams as guiding lights on the path of guidance. From the standpoint of Shia theology, infallibility is a perfection that protects from human error.
Distinction Between Philosophy, Wisdom, and Mysticism
Philosophy deals with abstract existence, wisdom with concrete existence, and mysticism with truth; all three refer to a single reality from different perspectives. Quranic wisdom, by focusing on concrete existence, offers the most comprehensive approach.
Quranic Wisdom and Concrete Existence
أَحْكَمَتْ آيَاتُهُ (Hud: 1)
"His verses have been made precise."
The Holy Quran, by emphasising concrete existence, i.e., particular being, pursues practical and social wisdom. Verses such as
انْظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ (Al-Baqarah: 259)
"Look at your food and drink."
and
سِيرُوا فِي الْأَرْضِ (Al-Imran: 137)
"Travel in the land."
refer to concrete realities. These verses present the Quran as a source of practical wisdom.
Failure of Islamic Philosophers
Islamic philosophers, due to their focus on abstract existence, failed to be realistic and socially engaged. Unlike theologians and religious scholars who had social impact, philosophers remained marginalised, akin to birds trapped in a cage of abstraction.
Dependence of Philosophers
Philosophers such as Ibn Sina and Khawaja Nasir, due to their dependence on royal courts, lacked scientific independence. This dependence, like a chain, hindered the flourishing of philosophical capacities. From the sociology of science perspective, independence is a prerequisite for scientific growth.
Necessity of Concrete Existence
A believer, scholar, and Shia philosopher must operate with concrete existence (particular being), not abstract existence. Abstract existence, due to its abstraction, has no practical value, like a map that shows the way but is not the way itself.
Critique of Abstract Philosophy
Abstract philosophy, instead of solving real problems, leads to fantasy, similar to a story of an egg...
This humorous story about a philosopher who proves the existence of three eggs instead of two demonstrates the inefficiency of the "licked" philosophy. This philosophy, rather than solving real problems, indulges in fantasy, much like a painter who depicts a shadow instead of reality.
Religious sciences, such as philosophy and mysticism, must be extricated from the isolation of traditional domains and clarified for the broader audience. Concealment, stemming from an inability to scientifically explain, obstructs epistemic growth, akin to a treasure hidden in secrecy that benefits no one.
Religious science, due to its emphasis on teaching concept by concept, has neglected the analysis of concrete instances. This approach is like endlessly circling in a loop, distancing science from reality.
Religious science should embrace an instance-by-instance approach, meaning objective and practical analysis. This method connects the sciences to tangible realities, like a bridge spanning from abstract concepts to actual instances.
The process of converting concrete instances into concepts, such as codifying the five types of infallibility, systematises religious sciences. This approach is like a weaver turning scattered threads into a coherent fabric.
This section, by critiquing traditional epistemic systems and emphasising Qur'anic wisdom, highlighted the necessity of reconstructing religious science. Qur'anic wisdom, with its focus on the contaminated existence, offers a practical path to connect religious sciences to objective realities. The critique of the "licked" philosophy and the call for instance-oriented methodology act like a wind steering the ship of religious science towards the shore of truth.
The term "truth" in the Holy Quran is mentioned 284 times and manifests in diverse instances (descriptive, substantive, inherent, created). This diversity resembles a rainbow that illustrates the comprehensiveness of truth in the cosmic system. Each instance illuminates a part of the Qurans guiding framework.
Infallibility in the system of creation is categorised into five types:
From the Shia theological perspective, this classification elucidates the system of infallibility in creation, like a ladder connecting the degrees of perfection.
لَمْ يَلِدْ وَلَمْ يُولَدْ (Al-Ikhl: 3)
"Neither begets nor is born."
Essential infallibility is exclusive to the Divine Essence and corresponds with Gods inherent existence, knowledge, and power. This infallibility is like a source from which all created perfections flow.
Descended infallibility pertains to the Infallibles (Imams and Prophets) and originates from Divine Will. This infallibility is like a light radiating from the Divine Essence upon the intermediaries of guidance.
Sent infallibility pertains to the Near Saints such as Hazrat Abbas or Hazrat Masoumeh, but it differs from Descended infallibility. The number of Infallibles is limited to fourteen, akin to stars shining in the sky of creation.
Sustained infallibility is the voluntary infallibility of believers, attained through effort and the acquisition of the virtue of justice. This infallibility resembles a tree that bears fruit through the gardeners diligence.
Natural infallibility is present in all creatures, from stones to humans. Each being possesses a unique trait that constitutes its natural infallibility, like a signature the Creator has placed on every creation.
Even detested beings, like Shimar or Harmala, possess natural infallibility. This infallibility manifests in particular attributes such as courage or skill. From the Quranic theological standpoint, no creature is devoid of the trace of Divine infallibility.
Bias in analysing the infallibility of beings hinders the scientific comprehension of truth. One must examine the infallibility of each creature objectively and without prejudice, like an explorer impartially searching for truth.
To discover the natural infallibility of beings, precise scientific research is necessary. Religious science must progress from mere discourse to practical inquiry, like a farmer who tills the soil instead of just speaking.
This section, by elucidating the system of infallibility in creationfrom Divine Essential infallibility to the natural infallibility of creaturesprovided a comprehensive framework for understanding cosmic perfections. The diversity of truth in the Quran and the fivefold classification of infallibility resemble a map that reveals the Divine order in creation.
The phrase
فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ
directly addresses the Prophet (peace be upon him), not the Ummah. The emphatic Noon of certainty in تَكُونَنَّ underlines the gravity of this prohibition and the heavy responsibility of the Prophet. This address is like a command given by a commander to his loyal general.
The Prophets concern (peace be upon him) was the apprehension of deviation and apostasy within the Ummah, rooted deeply in his commitment to the mission. This concern is like a shepherd fearing wolves for his flock.
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فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ (Al-Baqarah: 253)
"We preferred some of them over others."
All prophets are infallible, but the capacities of their infallibility vary. Each prophet possesses a unique trait that distinguishes him, like stars each emitting a distinct light.
This section, focusing on the direct address of the verse to the Prophet (PBUH) and his concerns, clarified the pivotal role of the prophetic mission within the Quranic guidance system. The diversity in infallibility capacities manifests Divine wisdom in the distribution of perfections.
Religious science, due to its emphasis on concept-to-concept teaching, has neglected the analysis of concrete instances. This approach is like a seed that was never planted and therefore never bore fruit.
Religious science must be organised and oriented like congregational prayer towards the Qibla to prevent dispersion and backwardness. Order is like a pillar that stabilises the edifice of knowledge.
Religious science must regain its position through scientific authority and research initiatives. Available resources such as funding and the legacy of martyrs should serve religious growth, like water that irrigates parched land.
Impractical projects, such as constructing a Quranic city without proper planning, result in resource wastage instead of problem-solving. Practical and ready-to-implement plans resemble a building erected with a precise blueprint.
This section, by critiquing concept-oriented approaches and calling for reform in the structure of religious science, offered solutions for restoring scientific authority. Instance-oriented methodology and research authority are like two wings that propel religious science towards flourishing.
Verse 147 of Surah Al-Baqarah, like a jewel in the shell of the Holy Quran, manifests the epistemic and guiding system of Islam through concepts such as truth, infallibility, and prophetic concern. This verse, by elucidating the threefold instances of truth, the five types of infallibility, and the direct address to the Prophet (PBUH), provides a comprehensive framework for understanding Divine truth. The critique of "licked" philosophies, the invitation to Quranic wisdom, and the emphasis on instance-oriented methodology pave the way for the revival of religious science. This composition, by integrating profound analyses and systematic elucidations, endeavoured to present this noble verse as a source for Quranic research, Shia theology, and philosophy of religion. Like an ocean whose every wave carries a treasure, this verse reveals the infinite capacities of the Holy Quran for scientific production and human guidance.
Under the supervision of Sadegh Khademi
