Quranic verse 2:260, akin to a pristine mirror, portrays the request of Prophet Abraham (peace be upon him) to witness the manner in which the dead are revived. This verse transcends a mere dialogue between a servant and the Lord, serving as a gateway to profound understanding of divine power, the hierarchical knowledge of the prophets, and the essential practical approach to comprehending the verses of the Holy Quran. Abrahams request is not born from doubt in faith but from an ardent desire to reach the pinnacles of knowledge and to observe the modality of divine resurrection.
This treatise, adopting a scientific and systematic perspective, analyses the content of this verse, integrating lecture insights and exegetical analyses, striving to elucidate its multifaceted dimensions for specialised audiences and researchers in religious sciences. The structure of this study, meticulously sectioned and grounded in academic principles, delves into concepts of power, resurrection quality, the role of the prophets, and the necessity for transformation within religious scientific systems.
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
Translation: And when Abraham said: My Lord, show me how You give life to the dead. He said: Do you not believe? He said: Yes, but [I ask] so that my heart may be at ease. He said: Take four birds, then tame them to yourself; then place a portion of them upon each hill, and then call them to you, they will come hastening. And know that Allah is Mighty, Wise.
The term Arin (show me) in the verse signifies a request for demonstration, yet not in the form of mere theoretical insight or abstract knowledge, but as a vessel for the manifestation of practical power. This request resembles an invitation for a tangible experience, similar to asking a champion to display his physical strength. Abraham (peace be upon him) seeks not only to comprehend the quality of divine resurrection but to experientially apprehend it within his very being.
Abrahams Attainment of Power
The objective of this request is not solely to witness divine power but for Abraham to attain a degree of resurrection power. This attainment reflects the active role of the prophet in the process of resurrection and his engagement with divine power. Abraham, as a disciple before the supreme master, strives to comprehend and acquire this ability.
The Practical Pressure of Power
The analogy of Arin with a demand to demonstrate strength highlights the practical and tangible nature of this invitation. Just as a champion demonstrates his might by gripping anothers hand, God invites Abraham to grasp, through practical experience, the quality of resurrection.
Focus on the Quality of Resurrection
The phrase Kayfa Tuhy (how You give life) refers to the manner or modality of resurrecting the dead, not merely the fact of resurrections existence. This quality is akin to the colour that adorns the canvas of life, distinct from mere quantitative existence.
Qualitative Presence versus Quantity
Unlike quantity, which may be absent, quality is present and perceivable. This presence resembles sunlight that is seen and felt in the moment it shines. Abraham seeks a direct experience of this quality.
Divine Resurrection
The emphasis on Anta (You) in Kayfa Tuhy indicates the focus on divine resurrection quality, not human or other beings revival. This distinction parallels the difference between a master painters work and that of an apprentice, each possessing unique characteristics.
Abrahams Prior Powers
Before this request, Abraham (peace be upon him) possessed levels of power over resurrection and mortality. These abilities were like tools in an artists hand, now seeking mastery of superior techniques from the ultimate master.
Divine Ultimates
Abraham seeks to comprehend the ultimate degree of divine resurrection, a level surpassing his own capabilities. This request is akin to a disciple wishing to behold and learn the pinnacle of the masters artistry.
Comparison with Jesus (peace be upon him)
Whereas Jesus operated in the higher realms of resurrection, Abraham was involved in mortality. This distinction resembles two painters each excelling in their unique styles.
Hierarchical Distinction Among Prophets
The hierarchy of the prophets, signifying varying degrees of power and knowledge, indicates the special station of each prophet within the divine system. This hierarchy resembles the diverse colours within a grand painting of creation, each serving a distinct role.
Prophets as Vessels
The prophets are like golden vessels manifesting divine power and knowledge, not merely scribes copying texts. These vessels contain the treasure of knowledge.
The Generality of The Dead (Al-Mawt)
The term Al-Mawt refers generally to the dead, encompassing humans and animals alike. This inclusiveness is like a vast ocean embracing all creatures.
The Prohibition of Killing Humans
Killing humans for experimentation is forbidden due to lack of religious sanction. This prohibition forms a sacred boundary preserving human life.
The Subjugation of Animals
According to the verse He has subjected for you what is in the heavens and what is on the earth (Luqman: 20), animals are under human dominion. This subjugation acts as a key opening doors of science and experimentation to humans.
Selection of Birds Due to Dissimilarity
God chose birds for this experiment because of their dissimilarity to humans. This difference resembles choosing a contrasting canvas for a painting that reveals unique subtleties.
Exclusion of Predatory Animals
Wild beasts were not chosen to avoid conflict or forceful contention. This choice is analogous to selecting soft brushes instead of harsh tools in painting.
The Number Four Birds
The selection of four birds, due to its numerical perfection (a combination of odd and even), symbolizes the comprehensiveness of the experiment. This number is like the four corners of a square, denoting completeness and entirety.
The Legitimacy of Scientific Use of the Dead
Using the dead for scientific purposes, if necessary, does not constitute mutilation or disrespect. This legitimacy forms a bridge linking jurisprudence to scientific advancement.
Religious scientific systems lack practical laboratories for the discovery of Qur'anic power and sciences. This inactivity is akin to a garden that, without irrigation, tends towards dryness.
The current educational system, due to improper methods, leads to the forgetting of sciences. This weakness is comparable to a structure built upon a fragile foundation that will soon collapse.
Deep learning, like an engraving on stone, is enduring and not forgotten. In contrast, superficial learning resembles writing on water, which quickly vanishes.
The old educational tradition focused on limited yet profound learning. This tradition is like a gardener who, instead of planting numerous saplings, carefully cultivates a few trees with precision.
Current religious scientific systems lack complete mastery over traditional sciences. This decline is like a star that has lost its radiance.
The ancient scholars considered sciences as actualised and without the need for reference. This mastery is comparable to a spring that flows continuously without interruption.
Contemporary methods are limited to imitation of commentaries and audio resources. Such imitation resembles walking in the shadow of others, damaging scientific independence.
A scholar must be more knowledgeable than their book to be qualified for teaching. This supremacy is like a crown that rests upon the head of a true scholar.
The word يَأْتِينَكَ سَعْيًا refers to the swift arrival and exertion of the birds towards Abraham. This swiftness is like a child running towards the embrace of their mother.
The birds, due to their intimacy with Abraham, hasten their return to him. This intimacy is like an invisible thread that connects hearts.
The birds' intimacy with Abraham is maintained even after death and revival. This continuity is like a light that continues to shine in the darkness of death.
Intimacy without negligence results in recognition even after death. This recognition is like a mirror reflecting familiar faces even in the Hereafter.
On the Day of Resurrection, people flee from one another due to negligence in the worldly life. This flight resembles the scattering of leaves in a storm that lacked rooted affection.
The verse نَسْوِي بَنَانَهُ (Qiymah: 4) refers to the precise reconstruction of the fingerprint lines. This reconstruction is like redrawing a detailed map of human identity.
The resurrection of the dead reconstructs their minds and identities as well. This comprehensiveness resembles the recreation of a painting in which every detail is preserved.
The word فَصُرْهُنَّ إِلَيْكَ, derived from the root "sr-yasr", means the alteration and inclination of the birds towards Abraham. This inclination is like a stream returning water to its spring.
The word ثُمَّ in ثُمَّ اجْعَلْ points to the time-consuming nature of the familiarisation process. This delay is like nurturing a sapling which requires patience and care.
Abraham (peace be upon him) established intimacy with the birds so that يَأْتِينَكَ سَعْيًا could be realised. This familiarisation is like a friendship formed through care and affection.
The soul of the birds, unlike the body, does not fragment. This continuity is like a stream that flows beneath the earth uninterrupted.
The narration states: "Children on the Day of Resurrection seek their parents with a jug of water." This recognition is like a light that guides the way in the darkness of the Hereafter.
Religious knowledge extends beyond jurisprudence to include cognition, power, and dignity. Jurisprudence is like a branch of the mighty tree of Islam that should not replace the root and trunk.
Contemporary mysticism has been reduced to mere speech, devoid of practice. This decline is like a spring producing only vapour instead of water.
Religious scientific systems must have laboratories to realise the Qur'anic verses. These laboratories are like workshops that transform verses into reality.
Controlling the behaviour of canaries exemplifies the possibility of practical experience with Qur'anic verses. This experience is like a key that unlocks the doors of cognition.
The power of Abraham (peace be upon him) is not exclusive to him; others can also attain it. This capacity is like a seed planted in the soil of every human beings existence.
Plants and animals can also respond to humans through intimacy. This response is like the dancing of leaves in the breeze of affection.
Verse 260 of Surah Al-Baqarah, accompanied by the narration of Abrahams request to witness the nature of divine revival, invites profound understanding of power, cognition, and intimacy in creation. This verse not only refers to Abrahams capabilities in revival and causing death but also calls religious scientific systems to fundamental transformation in educational and practical methods. The choice of birds due to their heterogeneity, emphasis on familiarisation, and preservation of identity in revival reflect divine subtlety in prophetic education. The critique of inactivity in religious scientific systems and insistence on the necessity of scientific laboratories pave the way for the revival of Qur'anic sciences. This analysis, through extracting key points and presenting them in an academic and elevated format, underscores the imperative of reconstructing educational systems and producing knowledge and cognition from the Holy Qur'an.