Verse 157 of Surah Al-Baqarah, standing as a lofty pinnacle within the series of verses 153 to 157, delineates the exalted station of the patient (birn) within the divine framework. This verse, concluding the divine discourse in this cluster of ayahs, portrays in a concise and profound manner the unparalleled rewards of steadfast believers in the forms of salutations (alawt), mercy (ramah), and sublime guidance (hidyah). This treatise undertakes a scholarly and academic examination of this verse from literary, theological, and philosophical perspectives, employing refined and structured metaphors to reveal its depths to an audience of specialised scholars. The verse under consideration is as follows:
أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ
Translation: They are those upon whom are blessings from their Lord and mercy, and they are the rightly guided.
The structure of this composition is systematically designed to, whilst preserving all details of the lecture and analyses presented, advance a deeper understanding of this noble verse.
Verse 157 of Surah Al-Baqarah, as the culmination of verses 153 to 157 which commence with the address O you who have believed (y ayyuh alladhna man), delineates an exclusive domain for the faithful. These verses, addressing only the believers and devoid of non-believers, resemble a spiritual garden harbouring solely the righteous. Verse 157, by summarising divine rewards, plays a pivotal role in completing the message of these verses and accentuates the exalted station of the patient believers.
From a scientific and substantive standpoint, this verse resembles a firm and lofty edifice that manifests the outcome of the believers efforts and perseverance in divine trials. Its strength lies in its lexical, morphological, and semantic structure, demanding precise and profound investigation.
In the exegesis of this verse, preserving its essential and obligatory content is of paramount importance, akin to guarding a precious jewel. Non-essential matters, albeit valuable, are secondary so that the core essence of the verse remains at the centre of attention.
The term أُولَٰئِكَ, a distal demonstrative pronoun, in this verse does not signify spatial remoteness (horizontal) but rather the elevation and exaltation of rank (vertical). Contrary to traditional exegeses, such as those in works by Al-Suyuti and Al-Mughni, which confine bad to spatial distance, here أُولَٰئِكَ signifies the elevated station of the patient believers, resembling a summit beyond the reach of the common people.
The verse presents three key concepts: alawt (a plural noun derived from alt), ramah (singular), and al-muhtadn (a plural passive participle from htd). The morphological differences of these words unveil the semantic profundity of the verse. alawt refers to various forms of divine praises, ramah to a specific and exalted mercy, and muhtadn to those who have attained ultimate guidance.
The passive participle plural, such as muhtadn, is superior to the noun plural, such as alawt, because it indicates the ultimate result (end-point), whereas the noun plural indicates the origin. Muhtadn, like travellers who have arrived at their destination, transcends the process of guidance and attains final felicity.
The term alayhim in the phrase أُولَٰئِكَ عَلَيْهِمْ indicates divine oversight and the descent of blessings. This supervision, akin to a merciful rain, showers upon the patient believers and signals Gods special attention.
The literary sciences, foundational to the humanities, have not progressed significantly since their golden ages (approximately three to four centuries ago). These sciences, like a tree whose roots are drying, have weakened due to insufficient attention and instruction by non-specialists. This deficiency has rendered the precise comprehension of religious texts, including the Holy Quran, difficult.
Many seminary students are deficient in Persian literature, even at a level mastered by university scholars. This inadequacy acts as a barrier between religious scholars and society, obstructing effective communication and precise understanding of texts.
Arabic and Persian literatures constitute two distinct linguistic systems whose rules of analysis and composition must not be conflated. Such confusion, comparable to mixing water and oil, leads to erroneous interpretations.
Traditional literary books, such as those by Al-Suyuti, contain many flaws and require comprehensive revision. Although valuable in their own times, they are inadequate for contemporary scientific needs and must be reconstructed like an old building.
Teaching literature, akin to the foundation of a building, must commence with fundamentals. Without mastery of these basics, studying advanced texts, such as Al-Suyutis, is like sowing seeds in unsuitable soilfruitless.
alawt refers to multiple divine praises bestowed due to the characteristics of believers, such as patience, faith, and perseverance. These praises, emanating from God, shine like a divine light upon the hearts of believers, strengthening them against hardships and transgressions.
alawt encompass the praises mentioned in preceding verses (153 to 156), on account of lack of fear, loss of property and produce, and patience in adversity. This variety, like fruitful branches of a tree, broadens divine rewards for the patient.
alt derives from the root -l-w, meaning divine attention and regard, not supplication. The traditional definition of alt as prayer is a misguided path, requiring correction.
Divine mercy is divided into general and special types. General mercy encompasses all divine blessings, such as alawt, forgiveness, sustenance, and knowledge. Special mercy is reserved for elevated believers and those of spiritual perfection, transcending alawt. This mercy, akin to a rare jewel, is granted only to saints and the perfected.
Special mercy is an exalted grace superior to alawt, bestowed upon saints and those who attain spiritual union. This mercy, like a breeze from the realm of unity, transcends the multiplicity of the material world, hence its singular form.
alawt belongs to the realm of multiplicity (material world), whereas special mercy, like a bird soaring towards the sky of unity, is free from the constraints of multiplicity. This distinction illustrates the hierarchical degrees of divine rewards.
أُولَٰئِكَ appears twice in the verse (أُولَٰئِكَ عَلَيْهِمْ and أُولَٰئِكَ هُمُ الْمُهْتَدُونَ), indicating two distinct levels. In the second part, it refers to a higher level beyond the material realm, depicting the spiritual ascension of the believers.
The structure of the verse operates like the mechanics of an aircraft, shifting from horizontal movement (alawt and ramah) to vertical movement (muhtadn). This ascent, like a bird flying from earth to sky, manifests the spiritual elevation of the patient.
Al-muhtadn is a plural passive participle referring to those who have attained final guidance, not the process of guidance. This term, like a crown upon the heads of the saved, signifies the utmost level of guidance.
The definite article al- in al-muhtadn denotes absoluteness, not multiplicity. This absoluteness indicates complete, unrestricted guidance that admits no exceptions.
The general pertains to multiplicity, whereas the absolute implies lack of restriction. Al-mu
