Verse 260 of Surah Al-Baqarah, like a brilliant gem in Divine Speech, opens a window toward understanding the gradations of faith, the reassurance of the heart, and the necessity of generating knowledge and power from the Holy Qur'an. This verse, narrating the dialogue between Ibrahim Khalilullah and the Lord, not only elucidates the manner of reviving the dead but is also an invitation to a profound transformation in the operational and scientific comprehension of the Holy Qur'an. In this work, through an in-depth examination of the lecture contents, an attempt has been made to analyse all dimensions of this versehistorical, scientific, and operationalwith an elevated, refined style befitting an academic context. The goal is not merely to revisit a verse but to call for the reconstruction of scientific paradigms in religious fields so that the Holy Qur'an, like a pure spring, may once again restore its authority and life-giving power to the Islamic community.
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
(Surah Al-Baqarah, Ayah 260)
Translation:
And when Ibrahim said, My Lord, show me how You give life to the dead, He said, Do you not believe? He said, Yes, but so that my heart may be reassured. He said, Take four birds, then cut them into pieces and place a portion of them on every hill, then call them; they will come to you swiftly. And know that Allah is Mighty, Wise.
The practical structure of Islam suffered a profound disruption due to the isolation of the infallible Imams (peace be upon them). This isolation, rooted in the political and social developments following the event of Karbala, led to the severance of religion from authentic guidance. The Imams, as bearers of divine guidance and responsible for explicating and implementing divine ordinances, were excluded from the practical sphere of religion. This decline resulted in the estrangement of Shiism and the scientific and practical extinction of Islam, to the extent that the Islamic community resembled a vessel whose fire is extinguished beneath it, maintaining only the illusion of religious activity.
The Umayyad and Abbasid caliphs lacked the necessary knowledge of religion, the Holy Qur'an, and Islamic teachings. This ignorance, supported by numerous historical evidences, resulted in deviations in understanding and implementing Islam. The caliphs, wielding power akin to Persian kings, not only failed to promote religious knowledge but also impeded the scientific and practical growth of Islam through their policies.
Following the isolation of the Imams, the Holy Qur'an was pursued in a self-taught manner, relying solely on recitation and tajwd (phonetic rules). The absence of an authoritative teacher capable of elucidating the profound Quranic teachings resulted in a superficial comprehension of the Holy Qur'an. This condition is akin to a flower growing without a gardenermerely watered superficially, yet deprived of full blossoming.
After Imam Baqir and Imam Sadiq (peace be upon them), the Shia resorted to intermittent and often clandestine theological activities. Although these efforts reflected attempts to preserve Shia knowledge, historical limitations and lack of resources prevented them from resulting in sustainable scientific transformation. These endeavours were like sparks in darknessproviding temporary light but failing to illuminate vast horizons.
The scientific and practical decline of Islam stems from the isolation of the Imams, the ignorance of the caliphs, and the absence of authentic guidance. These factors led to Shia estrangement and superficial understanding of the Holy Qur'an. Reviving the true position of religion necessitates reconsideration of scientific and practical approaches.
Islamic sciences, including philosophy, jurisprudence, and Qur'anic exegesis, remained untested throughout Shia history due to the absence of experimentation and practical application. This lack of trial is comparable to a building whose structural strength is unverifiedwhile aesthetically pleasing, it lacks the necessary resilience.
Shia scholars, constrained by historical limitations and lack of resources, resorted to reputation and invalid consensuses. The consensuses of Sheikh Tusi, primarily based on his disciples opinions, lacked sufficient scientific authority. This approach resembles relying on a fragile pillar incapable of supporting a grand edifice.
Subsequent scholars, for convenience, followed weak consensuses of predecessors blindly. This uncritical imitation exacerbated scientific stagnation in religious domains and hindered innovation and dynamism. This scenario is like a corridor where, instead of seeking a destination, one merely follows predecessors' footsteps.
Except for recitation and tajwd, the Holy Qur'an was not employed scientifically or practically. This passivity reduced the Qur'an to a superficial oracle, while in reality it is a book for empowerment, operational use, and knowledge generation. Such inactivity resembles holding a gem in a locked chest, preventing its radiance from being utilised.
Interpreting the Holy Qur'an relying solely on morphology and syntax is a superficial and immature approach. It is akin to attempting to fathom a profound ocean with rudimentary tools, incapable of reaching the depths of Quranic knowledge.
The lack of instruction in derivation within religious institutions resulted in ignorance of the meanings of Quranic words such as "ظلم" (injustice) and "عصا" (staff). Derivation is the key to precise understanding of Quranic
