Verse 260 of Surah Al-Baqarah, one of the pivotal verses in the Holy Quran, portrays a profound dialogue between Prophet Abraham (peace be upon him) and the Divine, wherein Abraham requests God to demonstrate to him the manner in which the dead are resurrected. This verse transcends a mere exhibition of divine power, delving into lofty concepts of monotheism, certainty, honour, and divine wisdom. From an epistemological and mystical perspective, it holds an eminent position within Quranic exegeses. This treatise, adopting a scholarly and systematic approach, analyses this verse and elucidates its epistemic, mystical, and scientific dimensions by employing refined allegories and metaphors. The objective of this work is to provide a comprehensive analysis for specialised audiences and academic milieus, which not only facilitates a deeper understanding of the verse but also proposes strategies for reconstructing religious knowledge in addressing contemporary challenges.
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] only that my heart may be satisfied. He said, Take four birds, then breed them for yourself; then place on each hill a portion of them; then call them they will come [flying] to you in haste. And know that Allah is Exalted in Might and Wise.
This verse recounts a conversation between Abraham (peace be upon him) and God, in which Abraham, not out of doubt but rather to augment his certainty, requests God to manifest the modality of resurrecting the dead. The Divine response, affirming Abrahams faith and then providing a practical sign, indicates Gods wisdom and honour.
Divine honour is a sign of Gods uniqueness and self-sufficiency, against whom no power can contend. Wisdom, too, is knowledge imbued with order and devoid of deficiency. Together, these two attributes distinguish divine power from material forces and demonstrate its supremacy over all realms of existence.
Verse 260 of Surah Al-Baqarah, through depicting a profound dialogue between Abraham (peace be upon him) and God, explicates the concepts of divine honour and wisdom. From an epistemological standpoint, it underscores the significance of certainty and the rejection of doubt, presenting a practical sign that illustrates Gods unparalleled power.
The traditions related to verse 260 of Surah Al-Baqarah are transmitted across numerous narrational and exegetical sources; however, they are not devoid of defects either in their chains of transmission or in their semantic implications. The principled methodology proposed herein accepts traditions based on ehtizaaz (possibility of acceptance) rather than illat (necessity of acceptance). This approach, emphasising rational critique, prevents intellectual stagnation and facilitates thorough examination of traditions.
This method contrasts with traditional viewpoints that accept traditions solely reliability of their chains, allowing the use of reason and semantic analysis. For example, a tradition stating, Whenever a tradition contradicts the Book of God, strike it against the wall, even if authentic, is rejected due to its problematic semantic content.
In ritualistic matters, such as the number of Tasbihat (praises) in liturgy, an authentic chain is essential because reason alone cannot discern the wisdom behind such ordinances. However, in rational matters or self-evident truths (e.g., the whiteness of milk or the blackness of coal), reason suffices without need for textual authentication.
For instance, reason recognises that a walnut is round without need for a tradition. Yet, in ritualistic rulings like the count of Tasbihat, rulings cannot be issued without reliable transmission.
The critique of the traditions related to verse 260 of Surah Al-Baqarah, adopting a principled and rational approach, highlights the importance of distinguishing between ritualistic and rational matters. This method maintains scholarly rigor while avoiding intellectual deadlock, paving the way for more precise analyses.
The Holy Quran is a book that seeks the elevation of humanitys spiritual and scientific power. This power is not of a materialistic domineering nature but is grounded in certainty, knowledge, and perfection. Religious knowledge, to meet the needs of the contemporary world, must engage in interdisciplinary and applied sciences production.
Scientific critique of religious opinions forms part of the scientific knowledge production process and should not be interpreted as opposition to religious values. Such critique facilitates rational dialogue and scientific progress rather than fostering intellectual authoritarianism.
The Quran, as a book of power, guides religious knowledge towards producing dynamic and responsive disciplines aligned with the needs of the era. Scientific critique, as a component of this process, fortifies epistemic foundations.
In verse 260, Abraham (peace be upon him) did not ask out of doubt but to increase certainty. Doubt resembles a leaking sack that impedes the retention of perfection. A doubtful person loses what is invested in them due to the holes of doubt.
According to a narration cited in Nur al-Thaqalayn (Vol. 1, p. 281), a person wrote to Imam Reza (peace be upon him): I am doubtful and uncertain, just as Abraham said: My Lord, show me how You give life to the dead. The Imam responded: Abraham did not doubt but was a believer who sought an increase in faith. However, you are doubtful, and there is no good in doubt.
Sincerity (ikhlas) is an essential prerequisite for attaining perfection. The absence of sincerity, even amidst abundant knowledge acquisition, impedes spiritual growth. God assists the sincere and guides them toward the ranks of perfection.
Doubt is a significant impediment on the path to perfection, while certainty requires continuous augmentation like flowing water. Sincerity, as an essential condition for perfection, directs the individual toward God.
Narrations relate that, after being resurrected, the animals said to Abraham: O Prophet of God, You have given us life; may God keep you alive. Abraham replied: Rather, God gives life and causes death, and He is capable over all things. This response emphasises functional monotheism and negates self-agency.
Egoism and parochial prejudices, such as appending geographical suffixes to scholars names, conflict with monotheism. Devout scholars, exemplified by eminent figures like Khansari and Qazvini, have modelled religious knowledge with humility and sincerity.
Functional monotheism, through negating egoism and attributing all affairs to God, guides humanity towards perfection. Sincere scholars, avoiding egoism, present a paradigm for religious knowledge.
The three main obstacles on the path to spiritual and scientific power are: doubt, lack of augmented certainty, and egoism. These barriers inhibit the dynamism of religious knowledge.
Certainty, akin to flowing water, requires movement and augmentation. Stagnation in certainty, due to nafs-related sediments, leads to doubt. One must advance daily in faith and knowledge.
Overcoming obstacles to spiritual power necessitates avoidance of doubt, augmentation of certainty, and rejection of egoism. These principles steer religious knowledge toward vitality and impact.
Verse 260 of Surah Al-Baqarah, by delineating Abrahams (peace be upon him) dialogue with God, addresses profound concepts of monotheism, certainty, honour, and divine wisdom. This verse, emphasising the augmentation of certainty and repudiation of doubt, serves as a guide toward spiritual and scientific perfection. The critiques presented regarding religious knowledge highlight the necessity of reviving spiritual and scientific power. The three principal obstaclesdoubt, lack of augmented certainty, and egoismrequire earnest attention. Religious knowledge must consolidate its standing in the contemporary world through the production of Quranic and interdisciplinary sciences. This treatise, by providing a comprehensive and systematic analysis, offers a strategy for reconstructing religious knowledge in confronting modern challenges.
Supervised by Sadegh Khademi
