Verses 156 and 157 of Surah Al-Baqarah are among the profound and multilayered verses of the Holy Quran, offering glad tidings to the patient and detailing the divine rewards bestowed upon them. These verses, focusing on the response of the believers towards afflictions and the exalted status of the guided, bear immense significance from scientific, philosophical, mystical, and theological perspectives. In this treatise, by consolidating and rewriting the content of the lecture series alongside detailed analyses, an attempt has been made to present the knowledge embedded within these verses systematically and in an elevated language befitting the academic environment. The central theme of this text is the elucidation of the concept of the incidence of calamity, patient endurance, and trust in divine wisdom, presented through thematic sections with comprehensive explanations.
Verses 156 and 157 of Surah Al-Baqarah, following verses 153 to 155, address the steadfastness of believers in the face of divine trials and form the conclusive part of this segment. These verses, by offering glad tidings to the patient and describing divine rewards, play a pivotal role in completing the preceding message. The context of these verses is anchored on the centrality of patience and submission to divine will, which guides the believer towards guidance.
The incidence of calamity is a component of the precise and orderly system of the universe, which, like pieces of a puzzle, chessmen, or parts of a mechanical device, is administered meticulously and harmoniously upon humans, animals, plants, and inanimate objects. This order manifests the wisdom and purposefulness of the Divine, wherein each part and the whole are placed excellently in their proper place.
Human beings, due to possessing free will, volition, perception, and awareness, occupy a distinct position when confronted with calamities. These characteristics render their responsibility towards afflictions heavier, as their reaction is a measure of their patience and faith.
The content of these verses contains truths unique to the Holy Quran, not found in traditional exegeses or other sources. These insights remain latent within the verses and require deep exploration.
Complete comprehension of the incidence of calamity is only possible within Divine knowledge. No human being, including prophets and saints, can fully attain this knowledge. This limitation underscores the grandeur of Divine knowledge and the demoted rank of the saints.
God asserts that every calamity, like puzzle pieces or chessmen, is placed with order and precision in its proper position. This assertion points to the wisdom and purposefulness of the Divine system that surpasses human comprehension.
God has not imposed upon the believers the duty of acquiring complete knowledge of the incidence of calamity; rather, He commands them to endure afflictions patiently and to say:
"Give glad tidings to the patient,
Those who, when afflicted with calamity, say, 'Indeed we belong to Allah, and indeed to Him we will return.'
Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the guided."
This duty emphasises the importance of submission and trust in Divine wisdom.
This phrase expresses the believers submission to Divine ownership and their return towards Him. Calamities originate from God, and humans return to Him, signifying practical monotheism.
Prophets, saints, and infallibles may perceive aspects of the incidence of calamity at different levels, but complete perception belongs solely to God. Even the infallibles, in their relegated status, have access only to part of Divine knowledge.
Non-infallible saints may, on certain occasions, during sleep or wakefulness, perceive the incidence of calamity, but such perception is limited and transient.
True dreams, as a component of prophethood, can provide a basis for perceiving the incidence of calamity. These dreams open a window to Divine knowledge.
Even the infallibles attain perception only when God wills (If He wills, He shows you), and this perception is not permanent.
God has not barred any servant, even a disbeliever, from the possibility of partial perception of the incidence. Some individuals may attain such perception once or twice, during sleep or wakefulness.
The patient, instead of claiming beauty (I saw nothing but beauty), say: Indeed we belong to Allah, and indeed to Him we will return, which signifies submission and trust in God.
The phrase Indeed we belong to Allah, and indeed to Him we will return represents the highest level of knowledge and cognition in existence, as it acknowledges Divine ownership and wisdom.
Expressions such as:
If the veil were lifted, my certainty would not increase (translation of a statement by the Commander of the Faithful).
Pray to me before you lose me.
These phrases indicate the high perception of the saints within the relegation status.
There exist three epistemic systems:
Key Point: The instance to concept method is a scientific and creative approach for uncovering Quranic knowledge.
This method, prevalent in religious sciences, results in repetition of concepts devoid of depth and fails to reach true knowledge. Religious sciences require transformation in educational methodologies.
Key Point: The concept to concept method possesses limitations in producing authentic knowledge.
The transformation from instance to concept is a challenging process demanding significant effort and scholarly ability, akin to connecting mismatched pipes which necessitates precision and skill.
Key Point: Transforming instance to concept requires expertise and creativity.
The partial perspective on calamities leads to despair and distrust, whereas the holistic perspective (إِنَّا لِلَّهِ) culminates in acceptance and tranquility. This perspective saves one from mental fragmentation.
Key Point: A holistic perspective guides humans towards serenity and acceptance of Divine wisdom.
The fixation of the Islamic community on details has resulted in distrust and weakening of faith. Returning to a holistic outlook is a vital necessity.
Key Point: Partialism leads to fragmentation and diminishment of faith.
God, by His wisdom (وَاللَّهُ يَحْكُمُ بَيْنَ الْعِبَادِ And Allah judges between the servants), judges all matters comprehensively on the Day of Resurrection, unlike the partial system of this worldly life.
Key Point: The Day of Resurrection is the place of comprehensive and universal Divine judgment.
On the Day of Resurrection, everything is communal and judgment is conducted in a holistic manner. This system differs fundamentally from the partialism of this world.
Key Point: The collective system of Resurrection manifests Divine justice and comprehensiveness.
The Mahshar is a scene where Prophets, angels, and saints are present for intercession, yet the final judgment belongs solely to God (وَاللَّهُ يَحْكُمُ بَيْنَ الْعِبَادِ).
Key Point: God is the ultimate judge of Mahshar whose judgment is comprehensive and just.
Rationalism, without mystical ecstasy, cannot attain the true understanding of God. Ecstasy is a sign of intuitive knowledge, as the poet said:
"The world is like the eye, the line, the mole, and the eyebrow / Where everything is beautiful in its place."
Key Point: Intuitive knowledge transcends apparent reason and attains perception of Divine beauties.
The phrase مَا رَأَيْتُ إِلَّا جَمِيلًا (I saw nothing but beauty) from Lady Zaynab (peace be upon her) indicates her profound perception of the impact of calamity.
Key Point: This statement exemplifies Alawi knowledge in perceiving the beauty of Divine wisdom.
Despite its spiritual value, Mafatih al-Jinan has documentary defects and requires scholarly revision. Such revision could enhance its credibility.
Key Point: Scientific revision of Mafatih al-Jinan leads to rectification of defects and strengthens its position.
Mafatih al-Jinan is derived from Miftah al-Jinan and its origin traces back to a scholarly dispute. Investigation into the historical roots of these texts is necessary.
Key Point: Understanding the historical roots of religious texts aids in more precise comprehension.
Religious science should, instead of populist activities, engage in producing knowledge and scholarly work. This transformation is the main mission of religious science.
Key Point: The production of religious knowledge is the primary duty of religious science.
The understanding of Wilayah requires scientific and systematic study. Superficial approaches harm this concept.
Key Point: Wilayah is a profound subject necessitating academic research.
Believers, by confessing مَا جَاءَ بِهِ النَّبِيُّ (what the Prophet has brought), accept everything conveyed by the Prophet, even if they do not comprehend it.
Key Point: Confession of Prophethood is a sign of submission and trust in the Prophet.
Some consider physical resurrection scientifically untenable, yet believers accept it by confession of Prophethood, even without full understanding.
Key Point: Faith in Prophethood transcends apparent reason.
Confession of Prophethood signifies trust in Divine accuracy. The believer accepts that all actions of God are correct.
Key Point: Trust in accuracy forms the basis of practical faith.
Accuracy, which relates to the particulars of the world, is weightier than confession of Prophethood, which is limited to generalities (Quran and Hadith).
Key Point: Accuracy is a detailed knowledge exclusive to God.
Focusing on general paths leads to understanding the grandeur of phenomena, whereas partialism results in dispersion. This outlook is effective in analysing social and religious phenomena.
Key Point: A holistic perspective leads to deeper understanding and tranquillity.
The holistic view of the world, seeing everything as good in its place, leads to knowledge and peace. As a mystic said:
"If you sit on the eyes of the madman / You see nothing but the beauty of Layla."
Key Point: The holistic outlook reveals the beauties of Divine wisdom.
The interpretation of verses 156 and 157 of Surah Al-Baqarah, focusing on the patience of believers in calamities and Divine rewards, reveals the profound philosophical, mystical, and theological dimensions of these verses. The concept of the precision of calamity, as part of Divine wise order, can only be fully comprehended in Divine knowledge; however, believers, by saying إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ, place their trust in Divine wisdom. These verses, emphasising a holistic perspective, rescue humanity from partialism and despair, guiding towards knowledge and submission. Critique of epistemological methods and the necessity of transformation in religious sciences underline the importance of producing systematic knowledge. Divine rewards (salutations, mercy, and guidance) to the patient demonstrate their exalted status before God. This writing, through precise and structured analysis, provides guidance for a deeper understanding of the verses and their application in spiritual and scholarly life.
