This treatise is devoted to the examination and exegesis of the second part of verse 216 of Surah Al-Baqarah. Through a profound and multifaceted perspective, it analyses the concepts of good, evil, love, and aversion within a theological, philosophical, and psychological framework. This verse, by posing fundamental questions regarding the nature of good and evil and their relationship with human psychological perceptions, opens a novel gateway towards understanding divine wisdom in the system of creation. The present text, relying on the content of the delivered lectures and scientific analyses, presents these concepts in a systematic manner suitable for a research environment. The structure of the text comprises principal sections with specialised subheadings, each addressing an aspect of this interpretation, culminating in comprehensive conclusions at the end of each section. The objective is to offer an exegesis that not only penetrates the depths of Quranic meanings but also invites the reader to reflect on divine wisdom through an elevated style and literary allegories.
The discussed verse, by presenting the four concepts of good, evil, aversion, and love as main pillars for analysing ontological and psychological phenomena, calls for contemplation on the order of creation. These concepts, which derive meaning through their intertwinement, are not only connected to the human psyche and its perceptions but also point to objective realities in the external world. Good and evil, as existential realities, and love and aversion, as psychological states, are posed in this verse in a manner that guides humankind towards recognising the limitations of their knowledge and the boundless wisdom of God.
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ ۖ وَعَسَىٰ أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ ۖ وَعَسَىٰ أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ
Translation: Fighting has been enjoined upon you, though it is hateful to you. Perhaps you dislike a thing while it is good for you, and perhaps you love a thing while it is evil for you. And God knows while you do not know.
This verse, referring to the obligation of fighting and its unpleasantness, addresses the complex relationship between human perceptions and divine wisdom. The emphasis on God knows while you do not know signifies the limitation of human knowledge and the necessity of submission to divine wisdom.
Love and aversion, as two psychological states, reside in the hearts of creaturesfrom humans to animals. These states reflect lived perceptions and experiences that arise in encounters with external phenomena. For example, affection for or aversion to something depends not solely on the essence of that thing but on how the self perceives it. This viewpoint aligns with modern psychology, which regards emotions as the result of interaction between the mind and environment.
kurrh) as a verbal noun indicates heaviness and discomfort in the soul, resulting from hardship and distress.
The term kurrh in the Holy Quran, as a verbal noun, refers to the burden and unpleasantness felt by the human soul when faced with disagreeable matters. This definition distinguishes aversion from the verb karaha and underscores its profound psychological impact. In other words, aversion is not a transient feeling but a state deeply rooted in the soul that shapes human lived experience.
kurrh aims at the human lived experience rather than abstract concepts.
The Quran, by choosing the term kurrh instead of an abstract designation, refers to its concrete manifestation and reality. This choice demonstrates the Qurans rhetorical wisdom, as focusing on the concrete representation portrays the real human experience of hardship and unpleasantness. This approach not only deepens meaning but also invites the audience to reflect on lifes realities.
The difference between title and signified is one of the key points in understanding Quranic concepts. A title, like the word stone or cotton, is merely a mental concept without weight or effect, whereas the signifiedthe real content, such as the heaviness of a stone or the lightness of cottonhas an objective impact on the soul and body. This distinction emphasises the importance of attending to objective realities as opposed to mere mental concepts, indicating the Qurans special attention to human lived experience.
The first section of this treatise examined the conceptual framework of verse 216 of Surah Al-Baqarah with a focus on the concepts of good, evil, love, and aversion. These concepts, rooted in the human psyche and objective reality, offer a comprehensive framework for analysing material and spiritual phenomena. The rhetorical wisdom of the Quran, by employing concrete instances instead of abstract titles, targets the human lived experience and invites reflection on divine wisdom. This section lays the groundwork for deeper philosophical and theological analysis in the subsequent sections.
Good and evil, unlike love and aversion which reside within the human psyche, exist as objective realities outside the mind. Good is that which leads to perfection and happiness, whereas evil results in deficiency and harm. This distinction demonstrates two distinct levels of reality: an internal, psychological one (love and aversion) and an external, objective one (good and evil). For instance, a person may love something that is actually evil or dislike something that is actually good, as the verse also points out.
One of the fundamental issues in philosophy is the definition of good and evil and their origins. Since Aristotle and Plato, philosophers have failed to provide a comprehensive and definitive definition of these two concepts. This failure has led to misfortunes and intellectual confusion in human societies. The absence of a precise understanding of good and evil has paved the way for cultural and social misunderstandings and fostered pessimism and distortion in worldview.
While early philosophers such as Aristotle and Farabi addressed issues of good and evil with depth and insight, later philosophers succumbed to superficiality and oversimplification. This decline in intellectual profundity weakened philosophical foundations and resulted in the inability to address fundamental questions. This critique calls for a reassessment of philosophical approaches and a return to original sources, especially the Holy Quran.
One of the main theological philosophical challenges is to explain the origin of evil in a world created by God, who is pure good. If God is absolute good, whence comes evil? Attributing evil to God leads to dualism (like Ahriman in Zoroastrianism), which contradicts monotheism. This apparent contradiction has driven philosophers toward inadequate theories.
Some philosophers have attempted to solve the problem of evils origin by defining evil as the privation or absence of good. This theory, which regards evil as lacking independent existence, contradicts objective realities and human experience. For example, both striking an orphan and caressing him are real acts; evil cannot be simply reduced to absence of good. This critique emphasises the necessity of reconsidering philosophical theories.
Contrary to the privation theory, good and evil are both existential realities that materialise in the external world. Caressing an orphan is good and striking him is evil. Both actions exist and depend on human will and act. This viewpoint introduces evil as a tangible and effective reality that cannot be reduced to the absence of good.
The second section conducted a philosophical analysis of good and evil and demonstrated that both are existential realities manifesting in the external world. The critique of the privation theory and the shortcomings of later philosophers underscore the necessity of revisiting philosophical approaches and returning to the Holy Quran. This section prepares the ground for examining the origin of good and evil and their relation to divine wisdom in the subsequent section.
Within the framework of divine unity of agency, both good and evil originate from God. The Holy Quran states: كُلٌّ مِنْ عِنْدِ اللَّهِ (All things are from God). Nevertheless, evil is ascribed to the commanding soul of man, whereas good predominates extensively in the system of creation. This principle resolves the apparent contradiction between Gods absolute goodness and the existence of evil.
Evil in the system of creation is like salt in food. Just as a small quantity of salt enhances the flavour of food, a slight measure of evil accentuates and gives meaning to good. However, if evil increases excessively, akin to too much salt, it leads to harm. This analogy illustrates the limited but necessary role of evil in the balance of creation, like a dish without salt being tasteless.
Good manifests the divine attributes of beauty and perfection, such as mercy and grace, whereas evil represents majestic attributes such as decisiveness and might. This perspective presents evil as part of the divine system serving the balance and wisdom of creation. Majestic attributes complement the system of existence alongside beautiful attributes.
The principle of divine unity of agency, expressed in the Quranic verse كُلٌّ مِنْ عِنْدِ اللَّهِ (All things are from God), negates any dualism. Good and evil both emanate from God, and there is no agent other than Him in the system of creation. This principle regards evil as a component of divine wisdom that serves the abundant good.
The commanding self, which inclines humans towards evil, is the origin of malevolence in human choices. Nonetheless, this evil also resides within the framework of divine wisdom and serves a greater good. The Holy Qur'an states: إِنَّا هَدَيْنَاهُ السَّبِيلَ (Translation: We have guided him to the way). This path encompasses both good and evil; however, evil ultimately leads to divine good.
The third section examined the origin of good and evil within the framework of the Unity of Divine Acts (Tawd al-Afl) and demonstrated that both emanate from God. Evil, as a manifestation of the majestic attributes and the outcome of the commanding self's choice, is limited in scale and serves the greater good. This perspective, illustrated by the analogy of salt in food, elucidates the necessary but restricted role of evil within the cosmic system and invites humanity to submit to divine wisdom.
Statistical analysis of the Qur'anic verses reveals that the term 'good' (khayr) occurs 183 times, while 'evil' (sharr) appears 31 times. This ratio, approximately 6 to 1, reflects the dominance of good within the order of creation. These statistics reveal divine wisdom in the creation of a world where good prevails, and evil, as a limited component, serves the greater good.
Examination of Qur'anic verses indicates that evil, except in exceptional cases such as Hellfire and deprivation, is presented as qualified and alongside good. For instance, in the verse لَا تَحْسَبُوهُ شَرًّا لَكُمْ بَلْ هُوَ خَيْرٌ لَكُمْ (Translation: Do not regard it as evil for you; rather, it is good for you), evil is mentioned alongside good and leads to good. This characteristic introduces evil as a limited phenomenon serving good.
The Holy Qur'an applies the concept of absolute evil solely in instances such as Hellfire and deprivation, where the ultimate consequence of human deeds results in eternal destruction and loss. In all other cases, evil remains relative and qualified, serving divine good. This viewpoint negates pessimism towards the world and invites optimism and hope.
The Holy Qur'an, by affirming the ontological reality of evil, rejects the negation theory of evil. The verse فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ demonstrates that evil is a tangible and observable reality resulting from human actions. This perspective introduces evil as an integral part of the cosmic order that cannot be reduced to the mere absence of good.
The term "Akhiyr" in the Holy Qur'an refers to the divine elect who, owing to purity, infallibility, and guardianship, hold an elevated station. These individuals, being Muaf and beloved of God, are manifestations of the greater good in the world and are selected from among the purified and chosen. This definition introduces the Akhiyr as divine elites with a special role in the order of creation.
The variety of the term good in the Qur'an, ranging from khayrٌ (139 occurrences) to khayran (37 occurrences) and including akhiyr and khiyrt, signifies the predominance of good in the Qur'anic system. This abundance testifies to divine wisdom in creating a world where good prevails, and evil, as a limited element, serves good.
The fourth section examined good and evil within the Qur'anic framework and, through statistical analysis, emphasised the predominance of good with a ratio of 6 to 1. Evil in the Qur'an is generally qualified and serves good, with absolute evil existing only in ultimate cases. This perspective invites optimism and reflection on divine wisdom and highlights the role of the Akhiyr as Gods elect.
Pessimism about the world, rooted in Khawarij and Nahrwani ideologies, regards evil as dominant and inclines humans towards suspicion and hostility. This outlook not only contradicts Qur'anic wisdom but also portrays Islam as a religion founded on violence and pessimism. The Holy Qur'an, by stressing the predominance of good, calls humans towards love and hope.
Philosophy, due to imitation of earlier philosophers such as Aristotle and Avicenna, has weakened its analysis of good and evil. This imitation has hindered independent thinking and returning to the Holy Qur'an as the authentic source of knowledge. Critiquing this approach underscores the necessity to revise philosophical methods and return to revealed sources.
Imitative mysticism, to which some followers of Muhyiddin Ibn Arabi are prone, has removed mysticism from its depth and authenticity. This imitation impedes independent contemplation of mystical concepts and returning to the Qur'an. Critique of this approach emphasises the need for scholarly criticism and return to authentic sources.
Religious science, due to neglecting the Holy Qur'an and focusing on secondary texts, has lost its depth and authenticity. This neglect has resulted in superficial understanding of religious issues and inability to address contemporary needs. Returning to the Holy Qur'an as the primary source of religious knowledge is an undeniable necessity.
The Holy Qur'an, with more than 1500 verses related to economic matters, offers a comprehensive system for societal management. However, due to superficiality in religious science, these verses have not been sufficiently studied. This neglect prevents utilisation of the Qur'an's potential in resolving social and economic issues.
The fifth section, by critiquing Khawarij pessimism, imitation in philosophy and mysticism, and neglect of the Holy Qur'an, emphasised the need for reassessment in religious science. Returning to the Qur'an as the authentic source of knowledge and avoiding imitation and superficiality is the path towards deeper understanding of religious and social issues. This section invites humanity to optimism and reflection on Qur'anic wisdom.
The Holy Qur'an, emphasising the greater good, invites humanity to perceive good in the entire universe. Even creatures that appear insignificant or unpleasant are good within the cosmic system and play a role in the balance of existence. This perspective resembles a gardener who values every plant, even the smallest thorn, in God's garden.
The Holy Qur'an, by affirming the predominance of good over evil, summons humanity to love and kindness. This invitation is like a stream flowing from the fountainhead of divine wisdom, nourishing human hearts. Love is like a pomegranate which, when pressed, yields the life-giving water of affection.
Human beings are like gardeners who must see the flowers of good in others and nurture them with love. Pessimism and suspicion are like thorns that wound the heart, whereas love and hope are like breezes that refresh the spirit. The Holy Qur'an calls humanity to adopt this attitude.
Good is like a light that shines from the divine source, and humans are merely its consumers. The Holy Qur'an, by stressing مَا كَانَ لَهُمُ الْخِيَرَةُ, rejects self-centeredness in good and invites submission to the divine will.
The Khawarij ideology, rooted in pessimism and suspicion, has falsely portrayed Islam as a harsh and pessimistic religion. This view is like a shadow obscuring the light of truth. The Holy Qur'an, by calling for love and purity, negates this pessimism and portrays Islam as a religion full of divine love and generosity.
Religious science is like a torch that must illuminate the path of love and hope. Inspired by the Holy Qur'an, this science should propagate a culture of purity and love worldwide and avoid pessimism and narrow-mindedness. This responsibility lies with religious scholars, who, through reflection on the Qur'an, should guide humanity towards good and love.
The sixth section, emphasising the predominance of good in the Holy Qur'an, invited humanity to love, optimism, and avoidance of Khawarij pessimism. Religious science, by returning to the Qur'an, must promote a culture of love and hope and reveal the true face of Islam as a religion full of purity and divine generosity. This section calls humanity to contemplate Qur'anic wisdom and act accordingly.
The exegesis of verse 216 of Srah al-Baqarah, by presenting the concepts of good, evil, love, and hatred, has opened a new window towards understanding divine wisdom in the cosmic order. Good and evil, as ontological realities, emanate from God, but good is abundant while evil is minimal. Love and hatred are states of the soul influenced by human perceptions. The Holy Qur'an, with a ratio of 6 to 1 of good to evil, emphasises the predominance of good and presents evil as a qualified phenomenon serving good. Critiques of Khawarij pessimism, imitation in philosophy and mysticism, and neglect of the Qur'an stress the necessity to return to this heavenly book as the authentic source of knowledge. Religious science, inspired by the Qur'an, must spread a culture of love, hope, and purity
