Verse 260 of Surah Al-Baqarah portrays a profound narrative of the dialogue between Prophet Abraham (peace be upon him) and his Lord, in which this divine messenger, with a heart filled with faith, requests to witness the manner in which the dead are revived. This verse not only manifests the boundless power of God but also serves as an invitation towards the practical and experimental understanding of divine verses, opening a window to contemplate the levels of knowledge and practice. This treatise, reflecting on this verse, examines the role of practical movement (fakhadh) in the divine learning process, critiques passivity in religious knowledge, and underscores the necessity to reconstruct operational approaches in engaging with the Holy Quran. The objective is to provide a comprehensive and systematic analysis that, while preserving full fidelity to the original content, employs an exalted language befitting a scholarly academic milieu, inviting learned audiences to reflect on the operational capacities of the Holy Quran.
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 (البقرة: 260)
When Abraham said, My Lord, show me how You give life to the dead, He replied, Have you not believed? He said, Indeed, I have, but only to reassure my heart. He said, Take four birds, then cut them up and place a portion of them on every mountain; then call them, and they will come flying to you swiftly. And know that Allah is Almighty and Wise.
This verse, in terms of the gradations of divine power, occupies an intermediate level. Contrary to the nazalat al-waf which are abundantly present in the Quran, this verse is distinguished by its unity in focusing on the experience of Abraham. This unity indicates narrative cohesion centred on a singular divine figure who operates, compared to Jesus (peace be upon him), at a similar rank of divine power, yet not within the framework of nazalat al-waf, rather within a distinct and unified context.
In this verse, Abraham (peace be upon him) does not merely ask God to show him the act of reviving the dead but seeks to witness the process and quality of this revival. This request arises not from doubt in faith but from a desire for reassurance of the heart. The word أَرِنِي (show me) denotes practical vision and observation of the method of revival, rather than mere preparedness for revival. This distinction highlights the depth of Abrahams faith and his scientific curiosity to comprehend divine processes, as if he pursues the secrets of creation from a scientific and operational perspective.
Gods reply to Abraham reveals a profound pedagogical principle: divine instruction begins with death, not revival. This approach serves as a lesson that a wise teacher imparts to his pupil: before comprehending the solution, the problem must be clearly understood. God commands Abraham to take four birds and dissect them, implying first comprehend death, then you will understand revival. This method not only points to step-by-step teaching but also stresses the importance of practical experience within the learning process.
The imperative فَخُذْ (take) transcends mere theoretical consideration and calls for the operational actualisation of knowledge. It signifies not only seizing four birds but serves as an invitation to engage in active, practical movement on the path to comprehending divine signs. The operation here is neither military nor purely theoretical but experimental, leading Abraham towards a tangible, empirical experience. This is akin to a key opening the doors of practical knowledge for seekers of truth.
A fundamental critique addressed by this verse concerns the passivity prevalent in religious knowledge. While the Holy Quran is an operational book, contemporary religious science often restricts itself to listening and imitation. This passivity, born from the absence of practical movement (fakhadh), results in the abandonment of scientific capacities and paralysis of religious dynamism. Instead of progressing towards knowledge production and practice, it remains confined to repetitive imitation of predecessors, forsaking creativity and innovation.
The analogy of fakhadh (take/action) versus fakhad (thigh/appearance) elegantly illustrates the difference between action and superficiality. Although religious knowledge might outwardly appear polished, it lacks the spirit of movement and action. This deficiency transforms learners into parrots who only repeat the teachings of predecessors without advancing knowledge or practice. This critique functions as a warning, urging religious science to reassess its methods and move towards active engagement.
Current religious education, rather than fostering creativity and action, is limited to imitation and examination-centered learning. This method not only wastes valuable scientific time but constitutes an anti-value marginalising the capacities of the Holy Quran. While the Quran is a book for practical use, current education drives learners towards passivity and imitation, hindering innovation.
