Verse 213 of Srah al-Baqarah, by elucidating the causes of human disagreements, offers a profound framework for analysing the roots of doctrinal and practical deviations. This verse, focusing on the concepts of ukm (judgement and governance) and bughy (greed and transgression), investigates the fundamental factors underlying humanitys historical problems. ukm, as an intrinsic attribute present in all beings, and bughy, as a deviation from justice, constitute the two principal axes of this verse, which explicate human difficulties through the lens of erroneous perceptions and affirmations. In this treatise, employing a scientific and systematic approach, the content of this verse and its related analyses are presented in a refined manner befitting an academic context. The objective is to provide a comprehensive and precise interpretation that not only elucidates the Quranic concepts but also reveals their profound connections with philosophy, mysticism, and religious sciences.
وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ
Translation: And none differed therein except those to whom [the Scripture] was given after clear proofs had come to them, out of animosity between themselves.
This portion of verse 213 in Srah al-Baqarah explicitly states that human disagreements do not arise from a lack of divine guidance, but rather from greed and oppression (bughy) subsequent to the arrival of clear evidences (bayyint). ukm and bughy, as key concepts, serve as the axis of analysis in this verse, seeking the roots of human deviations in false perceptions and affirmations.
ukm, meaning judgement, decision-making, and governance, is an intrinsic attribute present in all beingsfrom Almighty God to humans, animals, and even inanimate objects such as stones and mountains. The term ukm appears approximately 260 times in the Quran, indicating its paramount significance within the cosmic order. Divine ukm, due to its perfection and infallibility, represents the highest degree of this attribute, as reflected in the prayers of the Prophets, such as رَبِّ هَبْ لِي حُكْمًا (Ash-Shuar: 83), where a special and elevated ukm is beseeched from God.
Within the cosmic system, every entity possesses its own particular ukm. For instance, in traditional games like cards, the king symbolizes ukm, embodying authority and dominance. This metaphor demonstrates that even in quotidian affairs, ukm connotes power and decision-making. However, human ukm, due to its susceptibility to perceptions and affirmations, may become prone to deviation.
Bughy, derived from the root letters ب-غ-ي, signifies a demand accompanied by transgression. This concept appears in the Quran with both commendable and blameworthy connotations:
The blameworthy bughy arises when a person departs from justice and resorts to greed or injustice towards others. This deviation underpins numerous social and religious problems.
Verse 213 of Srah al-Baqarah, emphasising ukm and bughy, provides a framework for analysing the origins of human disputes. While ukm as an innate attribute exists in all beings, bughy, as a deviation from justice, constitutes the source of many conflicts and deviations. A precise elucidation of these concepts lays the groundwork for a deeper comprehension of human predicaments.
In Islamic logic and philosophy, human cognition rests on two fundamental pillars: taawwur (conceptual perception) and tadq (judgement concerning the concept). Perceptions constitute the foundation of affirmations, and affirmations underpin beliefs. If human perceptions are flawed, their affirmations consequently deviate. As articulated in the original text, affirmation without perception is impossible, and ninety percent of human perceptions are erroneous due to defects, mental residues, or ignorance.
This erroneousness in perception leads to worthless affirmations and incorrect beliefs. For example, unfounded beliefs about religious figures, such as fictitious narratives concerning Amir al-Muminn (peace be upon him) or Imm usayn (peace be upon him), stem from false perceptions and culminate in distortion of truth.
One of the prominent issues within religious culture is the transmission of unsubstantiated stories regarding the saints and authorities of the faith. For instance:
These narratives, which have become prevalent especially from the Safavid era onwards in mourning ceremonies, result from erroneous perceptions and the absence of scholarly critique in transmitting traditions. Rather than deepening religious knowledge, they distort truth and undermine the stature of the religious authorities.
The saints of the faith, particularly Imm usayn (peace be upon him), manifest the embodiment of divine truth and beauty. Authentic narrations affirm that on the Day of Ashura, the visage of Imm usayn was so radiant and luminous that the divine manifestation was evident in him. This grandeur is incompatible with fictitious tales portraying him as a fragile and weak being. As the Quran states, Imm usayn was أبیض وجهه a symbol of divine beauty and the manifestation of truth on earth.
Unsubstantiated accounts, such as his being trapped among broken spears or being struck by thousands of arrows, not only contradict his Alid bravery and courage but also distort his exalted position. This underscores the necessity of scientific critique and precision in narrational transmission.
The root of many human problems lies in erroneous perceptions and affirmations, which lead to worthless beliefs and incorrect judgements (ukm). The transmission of unsubstantiated stories regarding the saints exemplifies these deviations, resulting in defamation of the religion and diminishment of the status of the saints. Emphasising the grandeur of the saints and applying scientific critique of narrations constitute means for purifying beliefs and attaining truth.
One fundamental issue in religious sciences is the blockage (insidd) in the authenticity of narrations. Insidd denotes the absence of complete certainty regarding the correctness and reliability of narrations, to the extent that many transmitted accounts lack scientific and historical validity. This necessitates meticulous and scholarly scrutiny of narrations. For example, narratives attributed to certain religious figures, such as unsubstantiated miracles or implausible accounts concerning the saints, are unreliable due to lack of credible evidence.
In Shiite science of rijl (biographical evaluation) and hadith studies, insidd signifies the closure of the definitive knowledge channel regarding narrations. This perspective stresses the requirement to employ reliable conjecture (ann) in jurisprudence and theology. Nevertheless, even reliable conjecture demands rigorous scientific examination to prevent distortion and deviation.
Some religious scholars, due to pride and arrogance, consider themselves possessors of knowledge and ijtihd, whereas true knowledge is attained through sincerity, servitude, and connection with God. As the Quran states, وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ (Al-ashr: 9), success depends on purifying the self from greed and selfishness. Scholars who resort to prostration, worship, and sincerity attain true knowledge, while arrogance obstructs access to truth.
Fairness in transmission and interpretation constitutes a fundamental condition for preserving the credibility of religious sources. Unfair narrations, such as unrealistic exaggerations or concealment of weaknesses, result in distortion of truth. For instance, certain historical and narrational works, through exaggeration of virtues or omission of flaws, foster confusion rather than enlightenment among audiences. Fairness, as an ethical and scientific criterion, demands impartial and thorough examination of sources.
Blockage in the authenticity of narrations highlights the necessity of scientific and precise critique of religious sources.
