This treatise undertakes a profound and multifaceted exegesis of verse 252 of Surah Al-Baqarah, employing a philosophical, theological, and hermeneutical approach to examine the cosmic order in the light of divine verses, the rightful recitation, and the status of the Prophet as one of the messengers. This interpretation, by scrutinising laws, rules, and parables as the foundational structures of existence, critiques the limitations of traditional exegeses and emphasises the necessity of utilising modern literature and interdisciplinary sciences in comprehending the Holy Quran. The structure of this work, aimed at presenting a scientific and systematic text for specialised audiences, comprises main sections with specialised headings and subheadings, sectional conclusions, and a final synthesis. Distinguished Persian literary metaphors and allegories have been employed to enrich the literary depth while maintaining an academic tone to deliver an engaging and profound text.
تِلْکَ آیَاتُ اللَّهِ نَتْلُوهَا عَلَیْکَ بِالْحَقِّ ۚ وَإِنَّکَ لَمِنَ الْمُرْسَلِینَ
These are the verses of Allah which We recite to you with truth, and indeed you are of the messengers.
This verse, as the essence of the narrative of Talut, Jalut, and Dawud, transcends a historical recount to provide a philosophical framework for understanding the governing laws of existence. The verse represents the language of law, rules, and parables, and through a lofty and scientific expression, succinctly depicts the substratum of existence.
Law refers to the primary and scientific substrata of every phenomenon; rules encompass the generalities of those laws; and parables are the concrete exemplifications of these rules and laws. This tripartite division aligns with Islamic logic, analogous to the distinction between principles and branches in jurisprudence. Laws form the theoretical foundations of the universe, rules explain their operational structures, and parables demonstrate practical manifestations of this system. This distinction reflects an order prevalent in Islamic sciences, including jurisprudence, among legal maxims (such as the maxim of "no harm"), rulings, laws, and juridical subjects.
Verse 252 of Surah Al-Baqarah is so elevated and scientific that a full exposition is beyond ordinary articulation. It conveys the abstract laws governing nature and the cosmos in the briefest phrase, as if a profound ocean is confined within a small vessel. This complexity transcends the narrative of Talut and Jalut and points to eternal principles of existence, underscoring the necessity for a scientific and modern hermeneutical approach.
Verse 252 of Surah Al-Baqarah, by offering a philosophical framework, explains the laws, rules, and parables governing existence. The verse, in a concise statement, portrays the theoretical and operational foundations of the universe and highlights the Prophets role as the receiver of divine revelation. This section stresses the imperative of a scientific and profound understanding of the Holy Quran.
Defence of Allah denotes divine sovereignty encompassing all things (Muheetun Bikulli Shay) and lying in wait (Labil-Mirsad). This sovereignty operates in various realmsfrom nature and humanity to corruption and reformmaintaining cosmic order. The concept coheres with the doctrine of divine acts (Tawhid al-Afal) and signifies Gods dominion over all aspects of existence.
The realm of Nasut possesses a natural and actual imperative that orchestrates the course of time. This manifestation aligns with the substantial motion of the universe (according to Mulla Sadra) and indicates perpetual transformation in the material world. Nature is actual and progresses independently of human presence; however, humans, by virtue of will, may choose or deviate from their path.
Nature is compulsive and innate, whereas humans are contingent and voluntary. God possesses an intrinsic will that is the source of all acts and imperatives. This distinction corresponds with verses such as We guided him to the way (Al-Insan: 3), highlighting human volition against the natural instinct of the cosmos.
Both nature and humanity are susceptible to corruption: nature physically (such as glass breaking) and humans volitionally (intentional corruption). Human corruption results from the nafs al-ammarah (soul inciting evil) (Yusuf: 53) and external agents such as devils and jinn. This duality points to the cosmic conflict between good and evil.
Divine sovereignty (Defence of Allah) sustains cosmic order in the realm of Nasut. Nature, with its compulsive actuality, and humans, with contingent volition, both play active roles. Susceptibility to corruption and the capacity for corruption constitute systemic challenges that are regulated under divine supervision.
Corrupting agents include the nafs al-ammarah (internal), Iblis (chief), devils (intermediates), and jinn (marginal entities). The nafs al-ammarah is the internal cause of corruption (Yusuf: 53), Iblis is the origin of temptation (Al-Baqarah: 36), devils are intermediate agents, and jinn are beings of limited power who intervene only by divine permission.
Jinn cannot interfere in natural affairs without divine authorisation. Such permission is granted under circumstances of disorder, harm, or injury. Although jinn possess greater power than humans, human cognition is deeper. Jinn excel in both apparent and esoteric knowledge but are weakened in the Nasut realm due to constraints such as the piercing star (Malak: 5).
In the future, interactions between jinn and humansincluding intermixing and marriagewill flourish. This forecast alludes to forthcoming cosmic transformations possibly related to the eschatological verses (Az-Zumar: 68), though no explicit reference is found in the Holy Quran.
Superstitions about jinn stem from ignorance and exploitation (e.g., sand divination and incantations). A spiritually empowered individual is self-sufficient, as possessing authority, trusteeship, and legions resembles the status of saints in the Quran (Saba: 12).
Agents of corruptionfrom the nafs al-ammarah to jinnoperate under divine oversight. In contrast, executors of good, such as angels and pure souls, maintain divine order. The critique of superstition and mendicancy emphasises the necessity of rationality in understanding unseen entities.
Divine grace supports the weakhumans, animals, and plants. Behind every weak entity stand unseen forces (angels, administrators). Harm to the weak entails long-term repercussions such as illness or death, similar to Quranic verses describing divine protection of the oppressed (Qasas: 5).
An allegory about attempting to capture a cat in a hygienic environment illustrates that harming weak creatureseven with good intentionsleads to long-term consequences like disease or generational death. This allegory accords with Islamic ethics and mercy towards creation (Maidah: 32).
Divine grace supports the weak and harming them violates cosmic order. This section underscores the imperative of respect for all creatures.
The Holy Quran is the catalogue of the laws and rules of the cosmos, intricately and subtly elucidating the cosmic order. This divine scripture reveals latent rulings within things through its verses (Hudan lil-Nas, Al-Baqarah: 185).
Over centuries, the use of the Quran has been confined to syntax and literature, neglecting its philosophical and scientific potentials. This limitation reveals the necessity for revising interpretative methodologies and embracing modern sciences.
By comparing playing cards and chess, it is emphasised that rulings (verses) are more significant than apparent moves. The ruling hidden within card games or chess is akin to divine verses, embodying the essence of knowledge. This allegory points to the importance of inner understanding over appearances.
The story of a seminary student who led peers into gambling exemplifies deviations in religious science. Such acts are categorically forbidden and highlight the need to focus on Quranic sciences.
