The exegesis of Quranic Verse 2:243, as one of the Quran's profoundly instructive verses, offers profound lessons for humanity by deeply engaging with theological, social, and historical discussions. This verse, narrating the story of a people who fled their homeland out of fear of death, underscores the connection between faith and life, and disbelief and death. The present exegesis, adopting a scholarly and systematic approach, elucidates the multilayered meanings of this verse while avoiding digressions, extracting practical lessons for contemporary societies. By employing refined allegories and philosophical-theological analyses, this treatise endeavours to illuminate the nexus between trust in God, faith, and felicity within the framework of divine miracle.
أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ ۚ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ
"Have you not considered those who left their homes in multitudes, fearing death? Allah said to them, 'Die'; then He restored them to life. Indeed, Allah is full of bounty to mankind, but most people are not grateful."
Verse 243 of Surah Al-Baqarah, situated within the socio-historical and theological discourses of the chapter, presents a cautionary narrative of a people who fled their land out of fear of death but confronted divine will. This verse, emphasising the miraculous and cyclical nature of history, imparts lessons for the guidance of human societies.
Unlike historical texts that dwell on minutiae, the Quran narrates history in a manner that its lessons remain pertinent and applicable for future generations. Verse 243, recounting the fate of a people who perished due to disbelief, underscores timely and instructive lessons. Instead of detailing historical specifics, the verse recuperates meanings and inspirations for the guidance of contemporary humanity.
As a book of guidance, the Quran refrains from unnecessary details and digressions. Verse 243 focuses on the core mattersdisbelief and miraclewhile abstaining from particulars such as the exact place of the people's death or their precise number. This approach emphasises the necessity of deriving profound and practical meanings from the verses, so that historical digressions do not obscure the primary message.
Verse 243 presents disbelief as the cause of death. This death may be physical, spiritual, social, or intellectual. The people who fled in fear of death confronted divine decree due to their disbelief: "Allah said to them, Die." This death, whether natural (such as plague) or miraculous (mass death), is a consequence of estrangement from faith.
The verse, following the death of the people, refers to miraculous life: "then He restored them to life." This life, whether physical (the revival of the people) or spiritual (the guidance of society), signifies divine power and mercy. God, by reviving the people, demonstrated that life is contingent upon faith and reliance upon Him.
Death and life in verse 243 are multilayered. Death may be physical (resulting from natural disasters or miracles), intellectual (ignorance), social (societal collapse), or ethical (estrangement from values). Correspondingly, life may be physical (revival of the people), intellectual (awareness), social (reconstruction of society), or ethical (return to values). This multilayered nature reveals the depth of Quranic meanings.
Verse 243, through the command "Die", refers to the secondary sublime names (Asma Jalaliyyah) such as The Killer, which are dependent upon human conduct (disbelief). Meanwhile, the beautiful names (Asma Jamaliyyah) such as The Most Merciful and The Compassionate are intrinsic and independent of causes. God bestows His mercy regardless of human action, but punishment (like the death of the people) is contingent on their disbelief.
As a refined allegory, the beautiful names can be likened to a bubbling spring that grants the water of life without request, whereas the sublime names resemble a sword that falls only in response to disobedience.
Contrary to some philosophical views that consider secondary names such as Anger as accidental, all divine names are intrinsic. Although divine anger is secondary and contingent on human actions, its intrinsic nature is rooted in Gods perfection. God created not for gain (material benefit) nor to remedy deficiency (generosity), but His creation is intrinsic and wisdom-based.
In another allegory, God is like the sun whose light is intrinsicmanifesting as mercy or angerand this light responds to human conduct.
Khayyms poetry stating, I did not create to gain profit / but to bestow generosity, is criticised due to attributing redundant attributes (profit or generosity) to God. God created neither for gain nor generosity, but creation is intrinsic and based on wisdom. Moreover, Khayyms objection to divine retribution (If I do evil, You recompense me) stems from lack of proper mentorship. Although a great philosopher, Khayym faltered in these matters due to absence of guided instruction.
This critique serves as a mirror reflecting intellectual errors and emphasises the necessity of rational guidance.
"Within retribution is life, O possessors of intellect."
Retribution, as a divine law, is life-giving as it prevents chaos and bloodshed. Judges and prosecutors are executors of the law, not killers. This law, by establishing social order, guarantees life. As a refined allegory, retribution is like surgery that removes a diseased limb to preserve the life of the entire body.
Divine punishment, whether in this world (assistance) or the Hereafter (accountability), is based on wisdom and contingent on human action. God does not punish without cause (such as disbelief). In verse 243, Die was the result of the peoples disbelief, but their revival signifies divine mercy.
Narrations concerning verse 243 (such as those by Muhammad ibn Yaqub, Ayashi, and Ishaq ibn Ammar) are deemed unreliable due to weak chains of transmission (a number of our companions) or being munqati (disconnected) and contradictory to the verse. These narrations add details like the people going to a plague-infested region or Ezekiels mediation, which are incompatible with the Quran.
As a refined allegory, these narrations are extraneous branches obscuring the strong tree of the Quran from view.
Israiliyyat, by introducing unnecessary particulars (such as exact place of the people's death or their precise number), diverge from the verses main lesson (trust and faith). These narrations divert interpretation towards digressions, losing the principal message. The Quran emphasises instructive content over side matters.
Narrations portraying Ezekiel as
