Verse 216 of Surah Al-Baqarah from the Holy Quran, articulated with profound and multilayered expression, examines the relationship between human perceptions and the reality of good and evil. This verse, by introducing the concept of as and referring to love and dislike, invites humankind to contemplate the limitations of their cognitive faculties and the necessity of divine guidance. In this treatise, adopting a scientific and systematic approach, we analyse the linguistic, psychological, philosophical, and social dimensions of the verse. The objective is to present a comprehensive and precise exegesis that not only elucidates the Quranic content but also reveals new aspects of the verses meanings for an erudite audience by utilising modern sciences. The present text has been rewritten in an elevated, academic style while preserving all details of the original lecture and enriched with Persian literary metaphors for artistic refinement.
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
"Fighting has been prescribed for you, while it is hateful unto you. Perhaps you dislike something which is good for you, and perhaps you love something which is evil for you. And Allah knows, while you do not know."
This verse, by referring to the divine injunction of warfare and the contradiction between human perceptions and the truth of good and evil, addresses one of the most complex aspects of human psychology. The expressions as an takrah and as an tuibb constitute the core of the interpretation.
As is an intransitive and static verb whose subject appears in the infinitive form (m yuibbukum and m yakrah). This characteristic distinguishes as from common verbs, as it does not follow the usual derivational patterns except in two exceptional cases found in the Quran as asaytum with an attached pronoun. The meaning of as, as "perhaps" or "may be," connotes probability and expectation, and in this verse, it emphasises the limitations of human knowledge.
The repetition of as in the two segments of the verse (as an takrah and as an tuibb) is rhetorically and semantically significant. This repetition highlights the distinction between the two categories of love and dislike and shows that these two human experiences, although related, differ in intensity and effect. This structure reminds the reader that humans, in confronting good and evil, exhibit different reactions due to differences in their souls.
The linguistic analysis of verse 216 of Surah Al-Baqarah demonstrates that as, as a rhetorical device, emphasises the possibility of perceptual error by humans. The repetition of this verb refers to the variety of human experiences and lays the groundwork for psychological and philosophical analysis of the verse.
Humans differ in the intensity and quality of love and dislike. Some display affection towards all things, others towards specific matters, while some remain indifferent to many affairs. Regarding dislike, some are quickly aggrieved by hardships such as poverty, whereas others endure illness with patience. This diversity indicates the complexity of the human psyche and the influence of environmental and educational factors.
The verse places as an takrah before as an tuibb, indicating a greater sensitivity of humans to dislike. People, especially when faced with negative stimuli, exhibit stronger reactions and prefer to avoid dislike even at the cost of losing love. This characteristic aligns with findings in modern psychology regarding defence mechanisms and the prioritisation of alleviating suffering.
Key Point: The precedence of dislike over love in the verse reflects the heightened human sensitivity to negative stimuli, consistent with principles of modern psychology.
The friends of God (awliy Allh), unlike ordinary humans, possess a calibrated soul (nafs mzn) whose love is for good and dislike is for evil. This attribute is attributed to their spiritual insight and complete knowledge. They discern evil and the forbidden even before their occurrence, as if endowed with a spiritual olfaction that detects the stench of evil from afar.
Mystics test their souls by presenting the dichotomy of good and evil to ensure their love aligns with good and dislike with evil. This process resembles an automatic mechanism that moves on the correct path, indicating the souls perfect harmony with divine goodness.
The friends of God possess awareness of the future, including death, the grave, and the intermediary realm (barzakh), unlike ordinary humans confined by limited cognition. This foreknowledge corresponds to the rank of unveiling and intuition in Islamic mysticism.
Dreams about the future are signs of soul purity, whereas dreams about the past indicate psychic illness. This perspective relates to the psychology of dreams and their connection to mental health, as a pure soul reflects the future like a clear mirror.
The psychological and philosophical analysis of the verse underscores the diversity of human experiences and the superiority of the friends of God in discerning good and evil. This section, by linking Quranic concepts with modern psychology, calls humans to self-awareness and divine guidance.
In the verse, as is employed in reference to grave circumstances such as war, lust, and spoils, wherein the probability of perceptual error is heightened. War, as a prominent example, despite being abnormal and arduous, is good for the preservation of ideals, religion, and homeland. This goodness lies not in the essence of war itself but in its consequences.
War, according to the Holy Quran, is abnormal and even God does not approve of it (irda wal yar). This principle presents war as a natural evil whose good is embedded in its outcomes, such as the preservation of religion and homeland. Pleasure derived from war is a sign of psychological illness (sadism) and incompatible with psychic health.
Key Point: The good of war lies in preserving ideals, not in its nature. Pleasure in war indicates psychological disorder.
True warriors, such as veterans, endure tremendous suffering. This hardship testifies to the abnormality of war and their sacrifice for noble ideals. Religious scholars refer to this sacrifice as an exemplar of altruism.
Some exploit war for personal gain and wealth, a practice incompatible with Quranic ethics. Promoting war for selfish interests leads to chaos and insecurity, departing from rationality.
Instilling fear of war by certain individuals results in social unrest. Religious scholars and political figures bear the responsibility to maintain societal tranquillity with courage and insight, refraining from fomenting fear.
Courageous and insightful leadership, grounded in a strong worldview, unites and pacifies society. This trait functions as a firm barrier against fear and chaos, nurturing hope in hearts.
The social and ethical analysis of the verse emphasises the abnormality of war and the necessity of safeguarding ideals. Criticisms of exploiting war and promoting fear highlight the importance of rationality and brave leadership. The Holy Quran calls humanity towards guidance and the selection of good.
In Islam, especially regarding marriage, initial perception is preferred over prolonged dialogues. This perception, like a spark in darkness, reveals the truth, and the heart does not deceive at that moment. This wisdom corresponds with the psychology of subconscious perception.
Modern methods, such as extended pre-marital interactions, contradict Islamic wisdom. These methods sometimes depend on deceptive dialogues instead of initial intuition that might conceal the truth.
Key Point: Initial perception in marriage is more valuable than years of experience because the heart is truthful at that moment.
Spontaneous love or dislike within the soul indicates good or evil. This principle underscores the role of initial intuition in ethical decisions and encourages trust in ones primary perceptions.
Certain exegeses, due to unfamiliarity with modern sciences, have failed to fully benefit from the Holy Quran. Religious knowledge requires integration with psychology, philosophy, and sociology to offer a comprehensive interpretation.
This section, by emphasising Islamic wisdom in decision-making and critiquing modern methods, invites humans to return to initial intuition and utilise modern sciences. The Holy Quran, through the language of wisdom, guides humanity on the path of good.
The exegesis of verse 216 of Surah Al-Baqarah, by exploring the concepts of as, love, and dislike, calls humankind to reflect on the limitations of their knowledge and the necessity of divine guidance. As, as a signifier of probability, is employed in weighty matters such as war, where human perceptions may conflict with the reality of good and evil. The friends of God, endowed with a calibrated soul, accurately discern good and evil, whereas ordinary humans are prone to error in particular instances. War, though abnormal, serves the preservation of good ideals, but its exploitation and the promotion of fear contradict Quranic ethics. Islamic wisdom, with emphasis on initial perception and intuition, offers guidance for ethical decisions. This exegesis, integrating Quranic concepts with modern sciences, portrays humans as rational and noble beings who, through divine guidance, can choose good.
Supervised by diq Khdim
