The exegesis of verse 217 of Surah Al-Baqarah, with the noble text وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ
(And fitnah is greater than killing), opens a profound window towards a deep understanding of Quranic concepts in which fitnah is presented as a complex and influential phenomenon, contrasted against killing, an apparent and limited act. This exegesis, adopting a multifaceted approach grounded in theological, jurisprudential, and sociological principles, scrutinises the dimensions of fitnah and killing and, through scholarly critique of certain traditional viewpoints, paves the way for a novel reflection on the system of justice and social responsibility. In this treatise, all details of the original lecture and supplementary analyses are delivered in an elevated, scientific language, rendering it a comprehensive and systematic resource for specialised audiences, particularly within academic environments. The structure of this work comprises principal sections with specialised subtitles, each addressing an aspect of the verses interpretation and its ramifications.
وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ
Fitnah is greater than killing.
Verse 217 of Surah Al-Baqarah explicitly introduces fitnah as a phenomenon deeper and more destructive than killing. In Quranic culture, fitnah encompasses a multilayered concept, ranging from divine trial and testing to human-induced turmoil and conspiracy. Due to its internal and uncontrollable nature, fitnah leaves broader repercussions than killing, which is an apparent and limited action. Although killing is a major sin, it is manageable within a framework allowing reparation via Qisas (retribution) or repentance, whereas fitnah, like a violent storm, disrupts social and religious order, and its consequences are not easily rectified.
This section demonstrated that the noble verse, by emphasising the severity of fitnah in comparison with killing, invites reflection upon the hidden causes of social corruption. Fitnah, as either a divine test or a human conspiracy, can result in the disintegration of religious and social order, whereas killing, despite its gravity, remains confined within a more limited scope.
A key focus of the exegesis is the principle السبب أقوى من المباشر
(the cause is stronger than the direct agent), in opposition to some traditional jurisprudential perspectives that consider the direct perpetrator stronger. Fitnah, as a root cause, may lead to a chain of corruptions, whereas killing, as a manifest effect, is controllable through mechanisms such as Qisas. This viewpoint critiques superficial analysis of social issues and stresses the necessity of tracing corruption back to its fundamental causes.
أول ما یسأل عنه الدم
The first matter about which a person will be questioned is blood (killing).
This narration underscores the significance of killing as a major sin; however, the noble verse regards fitnah as more severe than killing. This indicates the cascading impacts of fitnah, which can engender widespread societal corruption, while killing, owing to its limited nature, is swiftly adjudicated on the Day of Resurrection.
Killing, due to its external nature, is manageable through tools such as Qisas or repentance, whereas fitnah, because of its internal and uncontrollable quality, resembles a shell whose scattered effects cannot be gathered. This analysis is reinforced by Sheikh Ansaris perspective in Al-Makasib, where he considers backbiting graver than adultery:
الغیبة أشد من الزنا
Backbiting is graver than adultery.
Just as backbiting, due to its concealed and pervasive nature, is more destructive than manifest sins, fitnah also surpasses killing owing to its profound and enduring effects.
This section, emphasising the principle السبب أقوى من المباشر
, presented fitnah as a root cause and more destructive than killing. This view critiques superficiality in social problem analysis and underscores the imperative of addressing the principal causes of corruption.
The current judicial system, instead of confronting the powerful and leaders of corruption, targets the weak and deprived individuals. For instance, petty traffickers driven by poverty and destitution are imprisoned, whereas trafficking leaders evade punishment due to their influence. This approach perpetuates injustice and poverty, conflicting with Islamic principles of justice that emphasise protecting the oppressed.
Prisons are filled with weak and deprived individuals who, due to their inability to defend themselves, become victims of the judicial system. This situation reveals a deep class divide whereby the powerful escape punishment. From a social psychology perspective, this approach suppresses the deprived and distances itself from Islamic justice.
Religion ought to oppose the powerful and oppressors, not the weak. This view is grounded in the conduct of the Infallible Imams (a), who consistently supported the oppressed and opposed the tyrants. Religious knowledge must reconsider its approaches and desist from oppression of the weak.
This section, through critique of judicial and social systems, emphasised the necessity of focusing on the root causes of corruption and supporting the oppressed. Oppression of the weak within the judicial system and religious knowledge contradicts Islamic justice principles and requires reform.
Fitnah in the Holy Quran is a multilayered concept encompassing divine testing, human conspiracy, and social upheaval. It is mentioned 65 times in the Quran: 30 instances generally and 35 with specific applications. For example:
وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ
And thus We tested some of them by means of others.
This verse indicates that humans test one another through possessions, beauty, power, or status. Fitnah, like a double-edged sword, can lead to good or evil.
Divine fitnah is designed for human perfection and elevation, whereas satanic fitnah leads to corruption and misguidance. For instance:
وَلَقَدْ فَتَنَّا سُلَيْمَانَ وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِ جَسَدًا
And indeed We tried Solomon and placed upon his throne a body.
This verse exemplifies divine fitnah designed to test the prophets. Conversely, satanic fitnah is exemplified in:
يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ
O children of Adam, let not Satan tempt you.
Satanic fitnah results in human misguidance. Fitnah, like a knife, depending on the hand wielding it, may lead to either good or evil.
Fitnah in the Quran is a multifaceted concept covering divine testing and human conspiracy. This section demonstrated that fitnah, as part of the best of creations system, is designed to test humans and may lead to either good or evil.
Some traditional, closed mindsets consider all humans misguided and the hellfire full, whereas divine creation, according to the verse:
تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ
Blessed is Allah, the best of creators.
is the best system and God is content with His creation. This view contradicts negative mindsets that regard all as misguided.
The educational system of religious knowledge pressures weak students instead of testing elites and prominent figures. This approach reproduces oppression of the weak and distances itself from Islamic justice principles.
ارتد الناس بعد رسول الله إلا ثلاث
People apostatised after the Messenger of Allah except three.
This narration refers to specific individuals who distanced themselves from wilayah under particular conditions, not to the misguidance of the entire Islamic community. This view emphasises avoiding generalised denunciation.
This section, through critique of negative mindsets and the educational system of religious knowledge, stressed the necessity of revisiting traditional interpretations and focusing on the accountability of elites.
The lack of active public involvement in societal governance has led to its transfer to a minority who have exacerbated social problems. This view aligns with the principle:
کلکم راع و کلکم مسئول عن رعیته
Each of you is a shepherd, and each of you is responsible for his flock.
emphasising universal social responsibility.
In crises such as war, the absence of active participation by religious scholars and the sending of youth to frontlines led to undesirable outcomes. The presence of religious elites could have bolstered morale and societal success.
This section emphasised the necessity of public involvement and accountability of religious elites in governance. The neglect by the people and scholars has contributed to social issues and necessitates reform.
The exegesis of verse 217 of Surah Al-Baqarah, by stressing the severity of fitnah over killing, opens a window toward profound comprehension of Quranic concepts. Fitnah, as an internal and extensive phenomenon, has deeper effects than killing, which is an apparent and limited act. This exegesis, by critiquing traditional approaches that have resulted in oppression of the weak, underscores the need to focus on the root causes of corruption and support for the oppressed. Fitnah in the Quran is a multifaceted concept encompassing divine trial and human conspiracy and operates within the best system of creation as a means for human perfection or deficiency. Critique of negative mindsets, judicial and educational systems, alongside emphasis on social responsibility, constitute the core themes of this work. Presented in a lofty and scientific language, this treatise comprehensively incorporates all details of the original lecture and supplementary analyses, offering a thorough and systematic resource for academic audiences.
