The exegesis of the verses of the Holy Quran, especially verse 217 of Surah Al-Baqarah and verse 216 of the same chapter, serves as a window to a deeper understanding of the existential reality of humanity, the relationship between man and religion, and the limitations of human cognition in the face of divine knowledge. This discourse, grounded in the content of Quranic lectures, undertakes an examination of two pivotal concepts: nullification of deeds and coercion and love. Employing theological, psychological, and sociological approaches, it endeavours to present these concepts in a refined and scientific language suited for an expert academic audience. The first section is devoted to analysing verse 217 of Surah Al-Baqarah, focusing on the nullification of deeds and the entering and exiting of religion, while the second section interprets verse 216 with an emphasis on coercion and love and their relation to good and evil. This exegesis, enriched with elegant allegories and profound analyses, aims to elucidate the meanings of the verses in a systematic and engaging manner.
Verse 217 of Surah Al-Baqarah, stating
فَأُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
, addresses the concept of nullification of deeds. This verse, which alludes to apostasy from religion, emphasises the annihilation of a persons deeds upon leaving the faith.
So those are the ones whose deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire; they will abide therein eternally.
Nullification (ab), linguistically, denotes the ruination and fruitlessness of an act, not in the sense of complete destruction, but rather akin to the scattering and dispersal of something that no longer achieves its intended purpose. This concept is illustratively comprehended by a beautiful simile: just as a rope laden with hanging clothes, when torn, causes all to fall to the ground, so too do the deeds of an apostate scatter and become futile upon severance from the religion.
Entry into Islam is accompanied by the Rule of Jub, which signifies severance from the past and the forgiveness of prior sins. This rule manifests divine mercy that liberates the individual from the burden of past transgressions. Figuratively, entering the religion is akin to a gift bestowed by God upon newcomers; however, this forgiveness does not extend to financial debts or the rights of others, since both the disbeliever and the believer remain accountable for such obligations.
In contrast to the rule of Jub, exiting the religion results in the nullification of deeds. The person who abandons the faith sees their deeds fall like beads of a broken rosary onto the ground. This ruination afflicts not only the worldly life but also the Hereafter, as their deeds cease to be connected to the divine purpose.
From the Quranic perspective, the ultimate objective of humanity is closeness to God:
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
(Al-Baqarah: 156). All matters, including prophets, imams, and acts of worship, are instruments for this goal. This viewpoint is elucidated through a beautiful metaphor: just as the multiplication table forms the foundation of mathematical calculations, God is the root and essence of all things, with everything else being branches stemming from this robust root.
Nullification, from a psychological standpoint, signifies a severance of a persons connection with their existential meaning. One who abandons religion not only sees their deeds rendered fruitless but also experiences damage to their spiritual identity. Sociologically, apostasy rarely occurs, since religion is like a contagious malady that permeates the human soul and is difficult to separate from.
Some narrations, due to the lack of authentic chains of transmission, cannot serve as a precise basis for understanding the Holy Quran. Past religious scholars, with scholarly integrity, preserved these narrations for future generations to examine. This approach reflects their scientific caution and piety but also highlights the necessity for scholarly reassessment of these narrations.
Verse 217 of Surah Al-Baqarah, by emphasising the nullification of deeds, invites mankind to reflect upon their profound connection with religion. The rule of Jub demonstrates divine mercy in entering religion, whereas nullification warns of the ruin of deeds upon exiting faith. These concepts, reinforced through psychological and sociological analyses, underscore the importance of maintaining a spiritual bond with the Divine.
Verse 216 of Surah Al-Baqarah states:
عَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
, alluding to the limitations of human cognition in discerning good from evil.
It may be that you dislike something while it is good for you, and it may be that you love something while it is evil for you. And God knows, while you do not know.
The word as is an intransitive, indeclinable verb signifying perhaps or it may be, emphasising probability and uncertainty in human perception. Its repetition in the verse reveals an essential distinction between coercion and love.
Humans display varied responses when faced with coercion and love. Some individuals are quick to irritation, while others exhibit patience; these differences stem from personality structures and lived experiences. For example, poverty or illness may provoke intense coercion in some, whereas others endure it with patience.
Divine saints, endowed with the Nafs Mzn (balanced soul), love good and reject evil. This precise discernment results from spiritual practice and perfect knowledge, protecting them from perceptual errors.
Ordinary people, due to limitations in human knowledge, may mistake good for evil and evil for good. Such errors are particularly likely under severe conditions such as war, desire, or spoils.
وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
emphasises the superiority of divine knowledge over limited human perception, forming the theological basis of the verse.
Perceptual errors occur in particular circumstances, such as warfare or psychological stress. These errors, influenced by emotions and environmental conditions, correspond with modern psychological theories on decision-making under stress.
Interpretations asserting that all coercion is good and all love is evil are incorrect. The verse, through as, refers to specific instances, rejecting such generalisations.
Immediate intuition (tabdur) often aligns with good and evil, except in exceptional cases. This concept parallels initial insight in modern psychology.
In marriage, the initial visual impression is a more accurate criterion than prolonged conversations because it is less affected by environmental factors and reflects emotional sincerity.
Traditional religious sciences, due to their insufficient use of human sciences such as psychology and sociology, have been ineffective in extracting the deeper meanings of the Holy Quran. An interdisciplinary approach provides a more precise understanding of the verses.
War, as an instance of coercion, may be beneficial if it serves to protect religion and homeland. However, God is not pleased with war, even if He wills it.
Warmongering for personal gains contradicts the merciful spirit of the Holy Quran. Jihad must be pursued with pure intent and for divine values.
Road accidents are often the result of poor education and disregard for driving psychology. Reforming the educational system with emphasis on mind-body coordination is essential.
Human beings, endowed with freedom and intrinsic perfection, have the capacity for error but are not inherently sinful. This possibility is more probable under severe conditions such as warfare.
The negative portrayal of humans as inherently sinful contradicts the doctrine of the best creation (
تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ
, Al-Muminun: 14). Humans possess great capacities to discern good from evil.
Courageous leadership endowed with insight and social awareness protects society from fear and weakness and strengthens social cohesion.
Verse 216 of Surah Al-Baqarah, by highlighting the limitations of human cognition, calls mankind to rely on divine knowledge. Coercion and love, as natural human reactions, may not always correspond to good and evil, especially under difficult circumstances. This verse, through critique of aberrant exegeses and emphasis on human sciences, paves the way for a deeper understanding of the Holy Quran.
This treatise, through the examination of two key verses from Surah Al-Baqarah, delves into the concepts of nullification of deeds and coercion and love. Verse 217 elucidates the ruin of deeds resulting from apostasy, underscoring the importance of maintaining a connection with religion, whereas verse 216 highlights the limits of human perception, inviting reflection on apparent good and evil. This exegesis, enriched by theological, psychological, and sociological analyses, and articulated in a refined academic language, elucidates the meanings of the verses for specialist audiences. Allegories and metaphors, such as the broken rope of deeds and the multiplication table of divine knowledge, assist in attaining a deeper comprehension of these concepts.