This composition undertakes a profound and comprehensive exegesis of the concluding section of verse 251 of Surah Al-Baqarah, which addresses the divine mechanism of repulsion and the grace of God in preserving the cosmic order and preventing the corruption of the earth. This interpretation, adopting a philosophical, theological, and cosmological approach, examines the structure of the terrestrial realm, the role of human free will, and the divine system of repulsion as an instrument for maintaining cosmic equilibrium. Emphasis is placed on the scientific and philosophical complexity of the verse, critiquing interpretive simplifications and underscoring the necessity of analysing the verses within academic institutions. The present treatise, by consolidating the content of the lecture series alongside supplementary analyses, offers a coherent and profound perspective intended for specialist audiences.
وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَلَٰکِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِینَ
"And if it were not for God repelling some people by means of others, the earth would surely be corrupted; but God is full of grace towards the worlds."
This verse provides a scientific and philosophical discourse on the structure of the universe and humanity unprecedented in the Holy Quran. Unlike apparent historical events, such as the battle between David and Goliath, this segment addresses the philosophical foundations of the cosmic system and introduces the divine mechanism of repulsion as a factor for sustaining cosmic order.
The parts "وَلَوْلَا دَفْعُ اللَّهِ" (And if not for the repulsion of God) and "وَلَٰکِنَّ اللَّهَ ذُو فَضْلٍ" (but God is full of grace) are among the most scientifically and philosophically intricate passages of the Holy Quran. Comprehension of these verses is challenging due to the depth of their meanings and the breadth of concepts involved, necessitating profound and multidimensional analyses.
This verse transcends historical events to address the fundamental mechanisms preserving the cosmic order. Contrary to superficial narratives, this section delves into philosophical and cosmological principles whose understanding requires deep contemplation.
Examination of these verses within scientific and research institutions is an undeniable necessity. Simplistic and sermonic interpretations lack the capacity to elucidate the profundity of these verses. An interdisciplinary scientific approach can illuminate the hidden facets of these verses.
لَوْ کَانَ فِیهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا
"If there were gods besides God in the heavens and the earth, both would surely be corrupted."
This comparison pertains to the discussion of divine unity of action (Tawhid al-Afal) and God's role in preserving the cosmic order. The raised question is: if, despite the existence of one God, corruption occurs in the universe, what is the difference compared to having two gods? The answer lies in the fact that corruption, in the absence of divine repulsion, signifies the disarray of the cosmic system, and divine repulsion curbs this corruption.
Within the natural structure of the terrestrial realm, three conceptsremoval (raf), repulsion (daf), and prevention (mani)are introduced, each entailing the elimination of a certain actuality:
This distinction is rooted in lexical science and principles of jurisprudence. Removal, repulsion, and prevention are instruments for preserving the cosmic order, each employed under specific circumstances.
Divine repulsion in this verse, owing to the nature of war as the most intense human confrontation, is accompanied by strength and decisiveness. The choice of the word "repulsion" rather than "removal" or "prevention" aligns with Quranic eloquence, which selects vocabulary appropriate to the context.
The verse designates humans (nas) as the subject of divine repulsion, not the entire cosmos nor religious categories such as believers and non-believers. The rationale for this selection is human free will, which distinguishes humans from other creatures:
هَدَیْنَاهُ السَّبِیلَ إِمَّا شَاکِرًا وَإِمَّا کَفُورًا
"We guided him to the path, whether grateful or ungrateful."
Free will renders humans responsible for the corruption or rectification of the universe. Nas, as the lowest degree of humanity, encompasses all humans and becomes the axis of divine repulsion.
The universe is subjugated (taskhiri) and natural (jabili), not coercive (jabbari):
سَخَّرَ لَكُمْ مَا فِی السَّمَاوَاتِ وَمَا فِی الْأَرْضِ
"He has subjected to you whatever is in the heavens and whatever is on the earth."
This viewpoint aligns with Islamic philosophy. The universe moves naturally and lovingly under Gods subjugation.
The theory of coercion in the universe is erroneous. God is Jabr, meaning reformer, not tyrant. Jabiliyah denotes the natural movement of the universe under divine will.
The terrestrial world (nasut) determines the average of eighteen thousand worlds, analogous to an annual grade point average that defines the overall result. The high quality of nasut likens it to a womb, the locus of human development and the determinant of the fate of the worlds.
The phrase "بَعْضَهُمْ بِبَعْضٍ" ("some by means of others") refers to the human species, not to religious classifications such as believers and disbelievers. This verse offers a universal worldview that relates the balance of the cosmos to human interactions.
Narrations that restrict repulsion solely to battles between believers and disbelievers lack reliable chains of transmission and are erroneous. This verse addresses the overall cosmic system and must not be reduced to limited religious matters.
Intensity in repulsion characterises the divine action, not the agent. God repels with intensity, yet this repulsion manifests in various forms:
The universe possesses nature (the best system, nim asan) and corruption (disarray of nature). Divine repulsion restrains the corruption arising from human free will, Satan, and demons.
The corruption of the earth in the verse signifies the ruin of the earth itself, not merely humanity. Without divine repulsion, the cosmic system would be disrupted.
وَمَا أُوتِیتُمْ مِنَ الْعِلْمِ إِلَّا قَلِیلًا
"And you have not been given of knowledge except a little."
This limitation of knowledge is a divine wisdom in preserving the universe. Had complete knowledge been granted to humans, the earth would have been destroyed.
God is the agent through love, and the universe moves naturally and affectionately. This view accords with Islamic mysticism, which considers divine love as the engine of the universe's movement.
Divine repulsion comprises nature, disruption, and grace. Divine grace, through the aid of angels and governors, completes order. This grace sometimes results in unexpected changes, such as the elevation of the unworthy or the fall of the great.
A beautiful analogy clarifies this concept: like two children wrestling, a watermelon rind is placed beneath the stronger childs feet to restore balance. God, through His grace, positions oppressors and oppressed in their rightful places.
The philosophical theory of multiple causes for a single effect is incorrect. Infinite causes escort a single effect under divine will. This perspective points to the complexity of the causal system of the universe.
A believer should neither fear nor show weakness, for divine repulsion is accompanied by the support of angels and the power of God:
بِحَوْلِ اللَّهِ أَقُومُ وَأَقْعُدُ ("By the power of God, I rise and sit.")
This faith guides the believer to trust the divine system.
The Quran states elsewhere:
إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ وَرَأَیْتَ النَّاسَ یَدْخُلُونَ فِی دِینِ اللَّهِ أَفْوَاجًا
"When the help of God and the victory come, and you see the people entering into the religion of God in multitudes."
This verse admonishes the Prophet to attribute success to God rather than humans. This severity underscores the importance of monotheism in the Prophets outlook.
Relief (faraj) represents a major opening in the divine system resulting from Gods grace. This opening completes the system of repulsion.
The universe is constantly undergoing renewal. Even corruptions contain latent rectitude. God renovates the universe like a builder who constructs a magnificent tower from ruins:
کَلْ یَوْمٍ هُوَ فِی شَأْنٍ
"Every day He is engaged in a matter."
God is neither old nor static. The divine essence is momentarily renewed, recreating the universe.
The universe is the best system, engineered divinely. Repulsion, grace, compulsion, and governors all contribute to preserving this system. Humans must recognise their position within this system and heed divine repulsion, grace, and will.
The exegesis of verse 251 of Surah Al-Baqarah, focusing on the mechanism of divine repulsion and Gods grace, elucidates the cosmic system and the human role therein. Divine repulsion, with intensity and by various means (nature, change, supernatural aid), restrains corruption caused by human free will. The universe, with a natural and subjugated character, moves under divine guidance, with humans as the pivot of this repulsion owing to free will. Divine grace completes order through unexpected openings. This interpretation, offering a philosophical and cosm
