The exegesis of Ayah 156 from Surah Al-Baqarah, with a focus on the sublime concept of patience and the characteristics of the patient (birn), opens a gateway to a profound understanding of the virtues of faith as delineated in the Noble Quran. This verse, situated among passages addressing the faithful, does not present patience merely as passive endurance but rather as a transcendent and knowledge-based virtue that entails comprehension of divine wisdom and submission to His will. This treatise, by consolidating the core content of the original lecture and incorporating specialised analyses, undertakes a scholarly and systematic rearticulation of this exegesis within an academic framework, meticulously and faithfully conveying all details. The text is structured with orderly divisions and meaningful headings designed to suit expert audiences and research environments. While enriched with refined Persian literary metaphors for eloquence, the scientific and academic essence of the text is rigorously preserved.
Ayah 156 of Surah Al-Baqarah is positioned amidst a sequence of verses explicitly addressing the believers and those rightly guided, expounding their distinguished qualities. Preceding verses, such as Ayah 153 which enjoins patience and prayer, and Ayah 154 which affirms that martyrs are alive with their Lord, establish the foundation for the discourse on patience. The subsequent Ayah (157) confirms the outcome of such patience with glad tidings of divine mercy and guidance. This continuity demonstrates a coherent system within the Quran that commences with the introduction of believers traits, culminates in the paramount concept of patience, and concludes with the promise of divine recompense.
In contrast to preceding verses which generally refer to humans characterised by fear, hunger, and deficiency in wealth and selves, Ayah 156 explicitly addresses the believers and the rightly guided. This distinction elevates patience from a common human attribute to a sublime and faith-based virtue. The primitive human may instinctively endure hardships, but Quranic patience is a trait imbued with awareness of divine will and profound faith.
The divine command to give glad tidings to the patient underscores their exalted station with God Almighty. The term bushshir in the Quran is typically employed to announce joyous and sublime news. This glad tidings refers not only to the reward in the hereafter but also to the elevation of the patients spiritual rank in this world.
And give glad tidings to the patient, those who, when afflicted with calamity, say: Indeed, to Allah we belong and indeed, to Him we shall return.
Linguistically, patience (abr) denotes endurance, self-restraint, or forbearance; however, in this verse, its Quranic meaning transcends this baseline to denote an exalted virtue grounded in knowledge and faith. Quranic patience is a rational and faith-based act, formed through awareness of the purposeful nature of trials and submission to divine will. This meaning differentiates patience from mere instinctive or voluntary endurance devoid of awareness.
If patience were solely understood as endurance, even animals would possess this trait, as an animal trapped or in hardship exhibits tolerance. Yet, Quranic patience is a quality entwined with knowledge and faith and cannot be reduced to instinctive animal endurance. This critique offers a psychological and philosophical perspective, emphasising the distinction between instinctive endurance and knowledge-based patience.
Patience in plants manifests as energy accumulation, and in animals as instinctive endurance. However, in the faithful human, patience arises from understanding divine wisdom and submitting to it. This comparison introduces an interdisciplinary approach to Quranic exegesis, demonstrating that human patience, infused with monotheistic knowledge, differs fundamentally from natural reactions of plants and animals.
Traditional exegeses, owing to unfamiliarity with psychological and scientific issues, have not fully elucidated the profound meaning of patience. This critique underscores the necessity for revisiting exegetical methodologies. A scientific and psychological approach can reveal new dimensions of Quranic concepts such as patience, particularly in facing contemporary challenges.
This novel exegesis, inviting reception and presentation globally, manifests confidence in its authenticity and innovation. Offering such an interpretation can enhance intercultural and interdisciplinary dialogue within Quranic studies, forming a bridge connecting Quranic wisdom to global thought.
Patience, in contrast to courage and rashness, is introduced as a knowledge-based virtue. A courageous individual employs power with wisdom and insight, whereas the rash individual exercises power without awareness. Patience, akin to courage, is an act accompanied by divine knowledge and submission to His will.
The resistance of Lotf Ali Khan Zand against Agha Mohammad Khan Qajar, characterised by enduring pain without complaint, may be classified as rashness unless accompanied by knowledge and ethical principles. This example illustrates the difference between courage and rashness. If his resistance stemmed from knowledge, it is courage; otherwise, merely rashness.
The term abat-hum derives from the root awb, meaning a precisely aimed arrow hitting its target. The calamity in this verse is understood as a wise and purposeful occurrence. The patient are those who comprehend this purposefulness and accept it contentedly, as if every calamity is an arrow released from the bow of divine wisdom striking its intended mark.
The patient, by saying Indeed, to Allah we belong and indeed, to Him we shall return, embrace and glorify divine wisdom and will. This acceptance encompasses not only submission but also contentment and gratitude towards the most excellent system of creation.
Patience devoid of knowledge degrades to the level of animal endurance. The patient, through monotheistic knowledge, perceive calamity as a manifestation of divine will. This knowledge elevates patience to a mystical and monotheistic virtue, as if the patient reflect the light of divine wisdom through trials.
Narration: I saw nothing but beauty.
This utterance of Lady Zaynab (peace be upon her) in Karbala, uttered amid the calamities of Ashura, epitomises Quranic patience. Her statement does not merely indicate endurance but praises the calamity as a manifestation of divine beauty. This level of patience is exclusive to the friends of God.
In this verse, patience transcends the station of submission (acceptance without complete contentment) and even contentment (approval of divine will). The patient respond to calamity with gratitude and divine praise, standing like a steadfast cypress amidst the storm of afflictions, dancing with the breeze of thanksgiving.
Although submission is a virtue, without full knowledge it does not reach the level of Quranic patience. The patient are not merely submissive but transform calamity into an opportunity for nearness to God through contentment and gratitude.
The meaning Islam is submission is incorrect. Islam, derived from the root s-l-m, denotes peace and perfection, not mere submission. This distinction presents Islam as a comprehensive system encompassing peace, perfection, and knowledge.
Quranic patience is incompatible with determinism. Ayah 155s phrase And We will surely test you stresses human free will and volition. The diversity in divine trials indicates human freedom in choosing knowledge-based patience.
In this verse, patience means hitting or attaining divine truth. The patient perceive calamity as a manifestation of truth and transform it through praise and glorification into a means of nearness to God
