This treatise presents a profound and philosophical exegesis of verse 253 from Surah Al-Baqarah, which addresses Divine Will, human free will, and the origins of conflicts among peoples after the arrival of the prophets. The verse, through an ontological lens, distinguishes between the world as the realm of reality and nast as the realm of illusion, elucidating the role of human choice in engendering discord. This exposition aims to provide a systematic and scholarly analysis employing theological and philosophical methodologies to explicate the concepts of Divine Will, human conflicts, and humanity's place within the cosmic order.
The present text integrates the content of lecture series and complementary analyses, crafted for an erudite audience within academic contexts, employing refined literary allegories whilst preserving its scientific character.
وَ لَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِنْ بَعْدِهِمْ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ وَلَٰكِنِ اخْتَلَفُوا فَمِنْهُمْ مَنْ آمَنَ وَمِنْهُمْ مَنْ كَفَرَ ۚ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا وَلَٰكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ
Translation:
If Allah had willed, those who came after [the prophets], upon receiving clear proofs, would not have fought one another; but they differed. Thus, some of them believed, and some disbelieved. And if Allah had willed, they would not have fought each other; but Allah does what He wills.
This verse concludes the discourse on the prophets and their peoples within the Surah, addressing a collective framework of theological, social, and contentious issues. It encompasses two primary axes: the role of the prophets in guidance and the diverse responses of their communities, which culminate in faith or disbelief.
Verse 253 of Surah Al-Baqarah stands as the pinnacle of the discussion on prophets and nations, manifesting a holistic cohesion in theological and social matters. This cohesion becomes evident through the differentiation between Divine guidance (the prophets) and human responses (the communities). The prophets, characterised by general attributes (guidance for all), particularities (Divine grace), and various degrees of knowledge and praxis, serve as the axis of Divine guidance. Conversely, the communities, with their inherent divisions, select the path of faith or denial.
Numerous exegetes have interpreted the repetition of the phrase وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ merely as an emphatic device, whereas this repetition unveils profound layers of Divine Will. Such simplistic readings resemble superficial medical diagnoses that bypass meticulous analysis in favour of generic explanations. Just as a physician might hastily attribute pain to nervous weakness, some commentators reduce the verse to mere emphasis without delving into its depth.
وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ signifies not only emphasis but indicates two levels of Divine Will: firstly, the possibility of absence of conflict before the prophets (pure natural order); secondly, the potential absence of conflict following the arrival of prophets and clear proofs. This distinction reveals the verses philosophical profundity. The cosmic order consists of infinite worlds, as referenced in the Noble Qur'an by the title رَبِّ الْعَالَمِینَ (Lord of the Worlds). Contrary to some exegetical views that treat the plural worlds as a quasi-collective, this designation refers to an actual plurality, indicating the diversity and vastness of existences. The world of nast, unlike the common assumption of it being the ultimate realm, occupies a central position within these worlds and is regarded as the jewel of creation.
The worlds are classified into two categories: those preceding nast (such as the worlds of intellects, power, and sovereignty) and those succeeding it (such as the intermediate realm barzakh and the resurrection). These realms form a descending and ascending trajectory of existence, with nast serving as the intersection point endowed with unique significance.
The world, as the Greatest Name of God, is the jewel among the realms. It is the locus of testing and the site of final appraisal of all beings, analogous to how a final grade is derived from midterms and concluding examinations within an educational system. Unlike other worlds devoid of choice and action, the world grants humans the capacity for volition and deed, thus determining the cumulative outcome of all realms.
A foundational concept in this exegesis is the distinction between duny (the world) and nast. The world is the real realm and the manifestation of Divine Names, inherently good and pure. Conversely, nast is an illusory, abstract realm shaped by human perceptions, such as attachments to wealth, power, or beauty. This differentiation is crucial for understanding the criticism of the world found in some traditions.
كُلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَبِّكَ
Everyone upon it [the earth] will perish, and there will remain the Face of your Lord.
The narration الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ (The world is the root of every fault) refers to nast, the illusory world, not to the true world manifesting Divine Names. The created elements of the world (earth, sky, plants) are good and reflective of Divine attributes, whereas nast is a human mental construct, transient and ephemeral due to attachments such as youth, wealth, and power.
The disparagement of the world stems from ignorance and failure to distinguish between the true world and nast. The true world is imbued with worship, purity, and mercy, while nast, akin to an illusory bathhouse with forty pillars and forty windows, collapses at death. This illusion seduces humans toward attachment to transient things (money, power, beauty) and distances them from Divine Reality.
Owing to its collective status, the world encompasses all realms (from infernal to luminous). It is the inevitable passage for all beings (from prophets to Satan) and its high quality derives from the presence of beings such as Gabriel, Michael, the prophets, as well as the descent of angels and the Spirit.
تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ
The angels and the Spirit descend.
Imam Sadiq (peace be upon him) likened the world to a womb which, though small temporally, possesses unparalleled qualitative grandeur. This grandeur is attributable to human free will, which establishes man as the pivot of creation after God.
Free will is a unique attribute distinguishing humans from other creatures. Although jinn possess power and knowledge, their comprehension is subordinate to that of humans and they serve them, as illustrated in the narrative of Solomon (peace be upon him).
هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
We showed him the way, whether he be grateful or ungrateful.
This verse indicates human liberty to choose faith or disbelief, underscoring that man is endowed with disposition rather than absolute Divine causality.
The phrase وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ points to two strata of Divine Will: first, the potential absence of conflict before the prophets, where the universe would function like nature (sun, moon, plants) autonomously and without dispute; second, the absence of conflict after the advent of prophets and clear signs, which did not occur due to the communities discord. These levels distinguish between natural creation and creation governed by Divine guidance.
Human conflicts divide into two categories: Divine conflicts, necessitated by Divine Will and the diversity of creation; and selfish conflicts rooted in egotism and the commanding self (nafs ammrah).
إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ
Indeed, the self is prone to evil.
This verse highlights the role of the commanding self in engendering selfish conflicts. The text attributes two-thirds of historical conflicts to human egotism (exemplified by figures such as Shaddad, Nimrod, and Qarun), and only one-third to religious disputes.
The worlds quality is likened to a summit attainable only by the most distinguished throughout history. This quality arises from the rigorous Divine test in the world, which encompasses even the prophets and saints. The afflictions of the prophets (such as Jonah in the belly of the whale) are Divine chastisements and promotions aiding their spiritual growth.
The world embodies a mixture of adornment (Divine truth) and turmoil (commanding self). Its adornment manifests in Divine creations (earth, sky, plants) and the reality of worship and mercy. Its turmoil is the consequence of human illusions and selfishness. This duality reflects the balance of good and evil within the world.
The exegesis of verse 253 of Surah Al-Baqarah, concentrating on Divine Will, human free will, and the origins of conflict, provides a comprehensive framework for understanding the cosmic order. The world, as the jewel of the realms and the Greatest Name of God, is distinct from nast (human illusion). Human conflicts bifurcate into Divine conflicts (necessitated by creation) and selfish conflicts (rooted in the commanding self), with selfishness being the principal cause of historical turmoil.
This commentary, by critiquing simplistic interpretations and emphasising the collective station of the world, invites reflection on the truth of creation and the role of free will in mitigating conflicts. As the jewel set within a ring, the world shines at the centre of the cosmic order, guiding humanity toward an informed choice between faith and disbelief.