Verse 212 of Surah Al-Baqarah, akin to a luminous gem within the corpus of Quranic verses, encapsulates foundational beliefs, ethics, and social principles of the religion. This verse, expressed with succinctness and profundity, addresses the dichotomy between faith and disbelief, this world and the hereafter, as well as human behaviours when confronted with truth and materialism. Its comprehensiveness transforms it into a mathematical equationstructured logically and preciselythat invites humankind to contemplate internal inclinations and amend the course of life.
In this treatise, adopting a scientific and systematic approach, the verse is interpreted and analysed meticulously, covering all dimensionsfrom the psychology of worldly inclination to the necessity of piety and self-examination. The objective is to present a deep and coherent understanding of Quranic knowledge, both scientifically rich and literarily elevated, tailored for expert audiences and academic milieus.
زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُوا ۘ وَالَّذِينَ اتَّقَوْا فَوْقَهُمْ يَوْمَ الْقِيَامَةِ ۗ وَاللَّهُ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ (212)
The worldly life has been adorned for those who disbelieve, and they mock those who have believed. Yet the righteous will be above them on the Day of Resurrection. And Allah provides sustenance to whom He wills without account.
This verse synthesises themes from prior verses by addressing the conflict between two groups of humans: those ensnared by the allure of this world, and those who, through faith and piety, have chosen the path of truth. This summary reflects the coherence of Quranic verses and their unparalleled capacity to convey profound concepts in succinct expressions.
The verse, in a brief utterance, touches upon all aspects of human lifefrom carnal inclinations to spiritual superiority in the hereafter. Such comprehensiveness places it as a miniature book within the Holy Quran, contemplation of which guides one towards a deeper understanding of the truth of ones existence.
The language of the Holy Quran, due to its divine nature and depth of meanings, transcends ordinary comprehension and necessitates divine grace and continuous endeavour to grasp its knowledge. This difficulty stems not from superficial complexity but from profound spiritual depth and the requirement of inner preparedness.
Due to the density of meanings and coverage of various facets of life, the verse carries significant weight. This weight arises from its ability to convey profound concepts concisely and demands the audience to approach it with precision and reflection.
The opening phrase, زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا, points to the innate human tendency towards material pleasures in the absence of divine guidance. The passive verb زُيِّنَ indicates that this adornment is a consequence of human choice in severing ties from truth. The worldly life becomes, like a deceptive mirage, attractive and sweet for those who have turned away from divine knowledge.
Inclination towards the world is an intrinsic characteristic of the human soul that, in the absence of faith and knowledge, leans toward materialism. This tendency is not determinism but the outcome of human volition in distancing oneself from truth. When severed from God, man inevitably seeks refuge in the world and sets it as his ultimate goal.
The concept of disbelief here transcends its juridical meaning. Disbelief means severance from truth and includes anyone who prefers this world over the hereafter, whether Muslim or non-Muslim. This broad definition demands introspection on inner tendencies and avoidance of self-deception.
Disbelief in this verse is not incompatible with external religiosity. A person may perform religious rituals yet remain entrapped by worldly attachments. This indicates that formal religiosity without genuine faith cannot shield one from carnal inclinations.
Psychologically, inclination toward the world results from severance from divine knowledge. When separated from truth and perfection, a person turns to transient worldly pleasures. This inclination has its roots in the nature of the self and necessitates self-examination and correction.
The phrase وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُوا refers to the contemptuous behaviour of disbelievers towards the believers. This mockery is not merely rational criticism but an arrogant and degrading judgement that considers the believers weak and backward due to their simplicity and piety.
The expression وَالَّذِينَ اتَّقَوْا فَوْقَهُمْ يَوْمَ الْقِيَامَةِ indicates the superiority of the pious on the Day of Judgement. This superiority results from divine piety, which may be accompanied by worldly restrictions and pressure but will manifest through divine justice in the hereafter.
The verse differentiates between the believer and the pious. Faith is a necessary condition for salvation, yet piety is the criterion of superiority on the Day of Resurrection. Believers who have not internalised piety may fall into worldly tendencies.
The phrase وَاللَّهُ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ points to divine wisdom in distributing sustenance. This provision is not absolutely unlimited but corresponds to the talents and circumstances that a person cultivates through their own endeavour. God grants limitless sustenance to whoever creates the requisite merit.
The misfortune of some believers results from mismanagement or lack of planning, not from the essence of faith. For instance, natural disasters like earthquakes cause damage due to engineering weaknesses, not due to belief or disbelief. This highlights the necessity of effort and utilisation of knowledge for improving life.
After the Second World War, Japan, by focusing on planning and management, provided a good life for its citizens without pursuing military superiority. This example demonstrates the possibility of benefiting from divine sustenance through effort and planning, even in the absence of apparent superiority.
Self-examination helps a person become aware of the deceptive allure of the world and reform their carnal tendencies. This process requires inner reflection and a return to divine truth.
Religiosity without truth is like a hollow shell that cannot rescue a person from the trap of the world. Religious clichs, without sincerity and knowledge, have no value and lead to self-deception.
Mosques devoid of divine truth turn into venues for ostentation. The value of religious places depends on adherence to truth and service to creation, not merely on religious appearance.
Knowledge is the most
