Ayah 167 of Surah Al-Baqarah, as part of the series of verses 164 to 167, presents a profound contemplation on the ultimate consequences of human deeds and their hereafter fate. It portrays foundational concepts such as regret, divine strength, and the unparalleled justice of the Lord with eloquent and profound language. This verse invites humanity to reflect on the final outcome of their actions and, through metaphors such as "counting chicks at the end of autumn" or "the ninetieth minute of a game," emphasises the significance of ultimate destiny and steadfastness against the transience of worldly matters. In this treatise, adopting a scientific and systematic approach, the content of this verse and its related interpretations are presented within an academic framework, using solemn and scholarly language. The objective is to elucidate the philosophical, theological, psychological, and literary dimensions of the verse to provide a comprehensive and rich resource for educated audiences, particularly at advanced research levels.
Verses 164 to 167 of Surah Al-Baqarah, contrary to the materialistic perspective that seeks success in fleeting worldly achievements, emphasise the ultimate consequence of human deeds and their hereafter fate. These verses caution humanity against negligence regarding the end of their endeavours and, through the metaphor of "counting chicks at the end of autumn," highlight the importance of the outcome. A person's success or failure is determined not by material appearances but by their final hereafter destiny.
From a philosophical standpoint, this approach alludes to the teleology of human existence. Man is a being whose deeds derive their value from their conclusion and ultimate purpose. Contrary to materialistic philosophies that seek success in instantaneous pleasures, the Holy Quran guides man towards a supreme goal where eternal bliss is preferred over transient benefits.
Prophets and the righteous, although they encountered hardships such as martyrdom or defeat in this world, attained eternal happiness. In contrast, those who enjoyed worldly honour and splendour but lacked faith in God suffered eternal misery. This distinction signifies the difference between the outward and the inward reality of deeds.
From a theological perspective, this view is linked to the concept of Divine Justice. God assesses happiness not based on worldly appearances but on proximity to Him and sincere faith. This principle, within religious studies, underscores the importance of intention and sincerity in actions.
The material world and the hereafter, in the Quranic outlook, are parts of a unified process. The supplication "Allahumma ajal qibat amr khayran" (O Lord, make the end of my affair good) emphasises the importance of a good conclusion. Man must avoid exclusive focus on ephemeral worldly pleasures, which the Quran terms the cash of the worldly market, and instead consider the eternal outcome of his deeds.
This approach invites man towards long-term decision-making and refraining from short-term gratification. Ethically, this is an exhortation to cultivate the virtue of patience and foresight in the face of haste and transience.
Due to human natures hastiness, people often focus on the present moment and neglect the consideration of the final outcome of their actions. The metaphor of the "ninetieth minute" in sports such as football or wrestling signifies that the ultimate moment can determine the entire result of the effort.
From a psychological viewpoint, human hastiness is related to short-term cognitive biases. The Quran, by emphasising the ultimate outcome, corrects this bias and invites man to foresight and patience.
Endurance in critical moments is the key to triumph. The saying of a political figure that whoever lasts fifteen minutes longer, wins aptly illustrates this principle. This concept finds application in sporting, political, and religious contexts.
Perseverance, as a social value, plays a pivotal role in the success of collective movements. This principle, in the analysis of social movements such as revolutions, highlights the importance of resilience against challenges.
The verse:
"Indeed, all strength belongs to Allah." (Al-Baqarah: 165)
introduces strength as the manifestation of Divine power. Strength, unlike power which is intrinsic and invisible, is observable and actualised. The example of an athlete who has power while resting but shows strength in competition clarifies this distinction.
From the Aristotelian philosophical perspective, strength corresponds to actuality and power to potentiality. This distinction is crucial in understanding the relationship between potential and actual in the Divine system.
The Quran, with precise and scientific expression, introduces strength as a visible phenomenon and power as an intrinsic reality. The usage of the term "yarawna" (they see) in these verses emphasises the perceptibility of strength, whereas power is comprehended by intellect.
The Quranic choice of "quwwah" (strength) instead of "qudrah" (power) reflects rhetorical precision and attention to the perceptible aspect of strength. This subtlety distinguishes the Quran from popular exegeses.
Due to sensory limitations, humans are accident-centric rather than substance-centric. Divine strength in the hereafter, due to its tangible manifestation, will be observable, while intrinsic power is apprehended through intellect.
This view points to the limitations of sensory perception and the necessity of intellect and revelation to grasp intrinsic truths. This principle holds great significance in religious epistemology.
The verse:
"They take equals besides Allah." (Al-Baqarah: 165)
emphasises the negation of any peer for God. The phrase "min dnillh" instead of "anddallh" indicates rejection of polytheism from a Divine perspective.
This negation refers to essential monotheism and rejection of any partner for God. The statement of Imam Ali (peace be upon him), critiquing the lowering of God to the level of idols and humans, reinforces this concept.
Historically, humanity has deviated in monotheistic cognition by accepting beings such as Pharaoh and idols instead of God. This deviation leads to eternal loss.
From the history of religions perspective, the inclination toward polytheism and rejection of prophets demonstrates humanitys epistemic weakness in recognizing monotheism. This issue is significant in the analysis of deviations within monotheistic societies.
The believer, in this world, perceives Divine strength through the invocation:
"There is no power nor might except by Allah."
while others witness it fully in the hereafter.
This invocation, as a tool for connecting to Divine strength, guides the believer toward monotheistic knowledge. This principle occupies a special place in Islamic mysticism.
The verse:
"And indeed, Allah is severe in punishment." (Al-Baqarah: 165)
emphasises the severity of the hereafter punishment. Unlike worldly punishments, which are limited and temporary, hereafter punishment is more intense due to its eternity.
This severity is consistent with Divine Justice, for God acts according to wisdom and justice and does not wrong His servants.
Unlike tyrant rulers such as Pharaoh and Nimrod who acted arbitrarily, God operates based on wisdom, justice, and mercy. The phrase:
"He is not unjust to the servants." (Aal Imran: 182)
emphasises this justice.
The concept of "man yash" (whomever He wills) means a will bound by wisdom and justice, not arbitrariness. This principle is essential in discussions on Divine will and its relation to justice.
The verse:
"All their means were cut off." (Al-Baqarah: 166)
emphasises the sudden and complete severance of all solutions and hopes in the hereafter.
The rhetorical structure of "taqattaat bihim al-asbb" and the plural "asbb" stresses the generality and suddenness of this severance. This structure indicates intensity and finality in Quranic linguistics.
The verse:
"Thus Allah makes their deeds appear to them as regrets upon them, and they will not get out of the Fire." (Al-Baqarah: 167)
describes regret as complete despair and severance from hope
