of Nokounam, , Session (551)
The exegesis of Verse 197 of Surah Al-Baqarah provides a window into the profound rhetorical and ethical depth of the Holy Quran. This verse, with unparalleled brevity and profundity, presents the rulings of Hajj, its obstacles, and the moral training of humanity in a rhythmic and meaningful framework. In this treatise, with a scientific and systematic approach, we elucidate the linguistic, jurisprudential, philosophical, and educational dimensions of this verse. The objective is not merely a reexamination of the apparent rulings, but the discovery of the Quranic manifesto in human cultivation and the elucidation of its rhetorical miracle. The structure of this study is arranged thematically to showcase the comprehensiveness of meaning and the exquisite eloquence of the Noble Quran.
The Holy Quran conveys expansive meanings through concise yet profound expressions; this characteristic is the essence of its rhetorical miracle. Verse 197 of Surah Al-Baqarah stands as a prominent example of this conciseness, amalgamating rulings, philosophical concepts, and moral training within a succinct framework. This conciseness is unparalleled not only in eloquence but also in the ability to communicate complex concepts with a simple and universally understandable language.
Key Point: The rhetorical miracle of the Holy Quran resides in its capacity to express deep meanings with brief and simple phrases, rendering it an unparalleled reference in rhetoric.
The Holy Quran, through its challenge, invites humanity to produce expressions of similar calibre. This challenge has remained unanswered not only during the time of revelation but throughout history. Even if scholars, poets, and sociologists were to unite, they would fail to produce phrases matching the Qurans brevity, depth, and simplicity. This inability testifies to the divine origin of this celestial scripture.
Expression serves as a bridge between knowledge and its audience. Some scholars, despite possessing vast knowledge, fail to convey their insights effectively due to a lack of eloquence. This deficiency not only diminishes the impact of their discourse but occasionally causes discomfort to the audience. The Holy Quran, with its gentle and impactful expression, offers an unparalleled model for the transmission of knowledge.
Luminaries such as Hafez and Meydani have shone brightly in the history of literature and mysticism through powerful and influential expression. Nonetheless, even these literary stars pale before the grandeur of the Quranic eloquence. Hafez learnt poetry from the Quran; however, the spiritual mysticism manifest in Nahj al-Balagha and Sahifa Sajjadiya transcends his Qalandari mysticism.
Key Point: Although Hafezs expression is exceptional, it is inferior to the Velayati mysticism and the eloquence of the Quran, as the Quran remains the ultimate reference for rhetoric and meaning.
Many contemporary exegeses, particularly those influenced by Tafsir al-Mizan, have confined themselves to reiterating jurisprudential rulings under the guise of interpretation. This approach, by limiting the Quran to apparent legal rulings, neglects the comprehensive elucidation and profundity of its meanings. Exegesis must transcend jurisprudence and clarify the Quranic manifesto that guides humanity towards perfection.
The Holy Quran is not merely a book of rulings but a charter for human education. Nahj al-Balagha and Sahifa Sajjadiya, as fruits of the Quranic discipleship, demonstrate its profound impact on ethical and spiritual training. The objective of exegesis should be to represent this educational charter, rather than merely repeating jurisprudential rulings.
Key Point: The exegesis of the Holy Quran must unveil its educational manifesto rather than confine itself to reiterating legal rulings.
فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۖ وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ
Translation: So if you are prevented (from offering the sacrifice), then offer what is easy of sacrifice. And do not shave your heads until the sacrifice reaches its place of slaughter. And whoever among you is ill or has an ailment on his head (should offer) a ransom of fasting, charity, or sacrifice.
The verse, with the phrase وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ (translated: "and complete Hajj and Umrah for Allah"), underscores the necessity of completing the rites of pilgrimage. This completion entails the qualitative and quantitative fulfilment of the acts. However, the obligation of Hajj is deduced from another verse (Aal Imran: 97). Completion is a condition for the validity of the act and denotes commitment to the perfect execution of worship.
أُحْصِرْتُمْ: Internal and External Obstacles The phrase فَإِنْ أُحْصِرْتُمْ alludes to impediments that prevent the pilgrim from performing Hajj. These obstacles are of two categories: internal (such as illness, menstruation, or childbirth) and external (such as enemy barriers or imprisonment). This breadth indicates the verses comprehensiveness in anticipating all contingencies.
Key Point: The phrase فَإِنْ أُحْصِرْتُمْ, with brevity, encompasses all internal and external obstacles, manifesting the comprehensive eloquence of the Holy Quran.
محصور and مسدود محصور refers to internal impediments (such as illness), while مسدود denotes external obstacles (such as enemies). This distinction reflects the linguistic precision of the Quran, as each obstacle entails a specific ruling and necessitates separate jurisprudential examination.
The verse, in a concise phrase, includes all conceivable contingencies in the pilgrimage journey, from illness and childbirth to imprisonment and enemy barriers. This comprehensiveness attests to the Qurans rhetorical miracle, which anticipates all facets through succinct language.
In Usul al-Fiqh, debates about synonymy or multiplicity of meanings have arisen that lack firm philosophical foundations. What is observed in the Quran is multiplicity of instances, not multiplicity of meanings. For example, فَإِنْ أُحْصِرْتُمْ has a singular truth but encompasses multiple instances such as illness, childbirth, or external impediments.
From the Quranic perspective, a human is a singular and definite reality, not merely an individual of a general category. This viewpoint critiques Peripatetic philosophy, which regards human as possessing genus and species. From the vantage of transcendent wisdom, each human is a unique and immaterial being whose multiple instances evidence the diversity of existence.
Key Point: The human in the Holy Quran is a singular and definite reality, whose multiple instances indicate existential diversity rather than generic universality.
Some philosophical discussions within religious sciences have gravitated towards superficiality and common parlance rather than depth and precision. This critique underscores the necessity for a reconsideration of philosophy education to engage with the profundity of Islamic wisdom instead of reiterating colloquial concepts.
The concepts of "type" and "archetype," rooted in Platonic philosophy, are deemed incorrect from the standpoint of Islamic wisdom. The human is not a part of a general type but a singular reality whose existence constitutes the core of identity.
Hajj is an act of worship that propels the human towards strength and purposeful endeavour. The pilgrim, by confronting obstacles and performing rites, is transformed into a complete and robust personality. This education testifies to the human-forming dimension of the Holy Quran.
The pilgrimage sling