Verses 174 to 176 of Surah Al-Baqarah focus on concealing the truth and deviating from the path of guidance, critically addressing the behaviour of societal elites in relation to their religious and social responsibilities. These verses, expressed with eloquent and emphatic rhetoric, warn those who hide divine realities and sell religion for a trivial price. The elites and scholars, owing to their distinguished position in guiding society, bear a heavier responsibility in preserving and disseminating the truth. This treatise, adopting a scholarly and systematic approach, analyses these verses employing refined metaphors and semantic linkages to provide a comprehensive and profound exegesis for specialised audiences. The aim is to elucidate the precise Quranic concepts and to derive lessons for rectifying social and religious deviations.
The primary addressees of verses 174 to 176 of Surah Al-Baqarah are the elites of society, especially the scholars and intellectuals, who, being aware of divine realities, engage in concealing and distorting religion. Due to the deliberate nature of their actions, they commit a sin graver than mere disbelief.
These verses explicitly and decisively refer to a group of elites who, instead of safeguarding the truth, sell it for a trivial worldly price. Religious mercantilism constitutes a betrayal rooted in awareness and volition; hence, it is considered an unforgivable sin. Unlike disbelief, which may stem from ignorance or cognitive weakness, religious mercantilism is a conscious act driven by selfish and materialistic motives.
Disbelief is often involuntary and results from ignorance, whereas religious mercantilism is a deliberate and conscious act undertaken by the elites, bearing more extensive social consequences.
The Quran in these verses, through the phrase "بِمَا كَسَبَتْ أَيْدِيهِمْ" emphasises the volitional character of religious mercantilism. Disbelief may arise from doubt, lack of propagation, or deficient understanding and, for these reasons, can sometimes be forgiven. Religious mercantilism, due to the actors awareness and choice, is a sin that leads to societal deviation. This distinction highlights the heavy responsibility borne by the elites in safeguarding the divine trust.
Throughout history, religious mercantilism has been observed among various groups, including Jews, Christians (Nasara), and even within Islamic societies. Concealing the virtues of the Ahl al-Bayt (peace be upon them) and distorting history are prominent examples.
Concealing the merits of the Commander of the Faithful (peace be upon him), such as attributing to him wine-drinking or exonerating Yazid ibn Muawiyah, are instances of religious mercantilism that have led to religious and social decadence. These actions, aimed at securing personal benefit or maintaining power, distort the truth and divert society from the path of guidance.
Religious mercantilism occurs not only in fundamental beliefs, such as denying the Prophet, but also in jurisprudential matters, including fabricating hadiths and altering religious rulings.
Examples include forged narrations such as Whoever eats onions in Mecca will enter Paradise or declaring cat meat permissible. These distortions, aimed at attracting the masses or gaining profit, undermine the Sharia and mislead society. Due to their capability for forgery and distortion, elites bear greater responsibility in such deviations.
The phrase "يَعْرِفُونَ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ" indicates the elites profound knowledge of the truth, yet they conceal it due to selfish motives.
This deep knowledge, likened by the Quran to recognising ones own children, increases the elites responsibility. Their awareness of the truth, akin to knowing the Prophet, precludes justification for their sin, and their deliberate concealment amounts to betrayal and religious mercantilism.
Some elites, unable to comprehend sciences such as philosophy, logic, and mysticism, declare them forbidden or disparage them to conceal their own weaknesses.
Despising logic and philosophy under the accusation of heresy exemplifies religious mercantilism that weakens religious rationality. These sciences are tools to strengthen religious reasoning and understanding; however, some elites, fearing exposure of their incapacity, reject them. This behaviour impedes scientific and intellectual growth and results in cultural decline.
Authentic mysticism, teachings of the Infallible Imams (peace be upon them), is protected from deviation, whereas inauthentic mysticism, due to numerous defects, leads to deviation.
Theologically sound mysticism, rooted in revelation and the Ahl al-Bayts teachings, is immune to deviation. Critiquing inauthentic mysticism does not negate mysticism per se but calls for reform and return to genuine mysticism. This distinction underscores the importance of adherence to reliable religious sources.
Religious mercantilism, by causing deviation and distortion, hinders the scientific and spiritual growth of society and marginalises the truly pious scholars.
By promoting inferior merchandise and weakening authentic scholars, religious mercantilism has led to the cultural and religious decline of society. This deviation wastes the scientific and spiritual capital of the community and confines the pious scholars to financial and social hardship.
The pious scholar, characterised by authenticity, courage, and honesty, abstains from religious mercantilism and reveals the truth through speech and conduct.
A pious scholar is a genius who speaks of himself, honestly exposes others faults, and avoids concealment and distortion. These traits distinguish him from ordinary scholars and establish him as a model for society.
Scholars such as Adib Nishapuri, Elahi Qomshei, Shorani, and Seyyed Abul-Hasan Esfahani, through their asceticism and avoidance of religious mercantilism, were exemplars of dignity and sincerity.
Despite poverty and deprivation, these scholars gained honour through adherence to the truth and refraining from religious mercantilism. Their hardship resulted from others religious mercantilism, which hindered their development. These examples illustrate the destructive impact of religious mercantilism on authentic scholars.
Receiving payment for preaching or teaching, if done with honesty and benevolence, is lawful and fundamentally different from religious mercantilism, which is based on concealment and distortion.
Lawful earnings are part of scholars lives, conducted transparently. Religious mercantilism, however, is a treacherous act harming religion and society. This distinction highlights the importance of intention and sincerity in religious activities.
Knowledge must be imparted within universities and academic institutions to prevent exploitation and religious mercantilism.
Presenting knowledge in scholarly centres preserves its value and prevents its misuse among the masses. This approach facilitates the scientific and cultural growth of society and inhibits distortion and deviation.
Religious sciences must be made practical to enable seminary students to utilise their knowledge within society and render them independent from religious mercantilism.
Practical application of religious sciences frees students from dependence on the masses and religious mercantilism. This contributes to scientific and social advancement and prevents religious deviations.
Shia seminaries, due to adherence to the teachings of the Ahl al-Bayt (peace be upon them), are immune to religious mercantilism and serve as exemplars of religious and scientific integrity.
This purity results from piety and commitment to authentic religious principles. By maintaining scientific and spiritual health, Shia seminaries prevent the infiltration of deviations and provide a model for other religious communities.
Verses 174 to 176 of Surah Al-Baqarah, articulated in a refined and resolute manner, critique religious mercantilism and emphasise the elites responsibility in preserving divine truth. These verses highlight the deliberate nature of religious mercantilism, differentiate it from disbelief, and expose its destructive effects on society. Concealment, distortion, and deviation are the pillars of religious mercantilism that obstruct scientific and spiritual development and marginalise pious scholars. Historical exemplars such as Adib Nishapuri and Seyyed Abul-Hasan Esfahani demonstrate the dignity of scholars who refrained from religious mercantilism. Strategies including imparting knowledge in academic institutions, applying religious sciences practically, and maintaining the purity of Shia seminaries can shield society from deviations. This interpretation, calling for abstention from concealment and betrayal, summons scholars and elites to safeguard truth and guide society.
Supervised by Sadegh Khademi
