the lecture series of Nokounam (may his sanctity be preserved), Session 710
Verse 260 of Surah Al-Baqarah, like a shining mirror, portrays the dialogue of Prophet Abraham (peace be upon him) with the Lord concerning the manner of reviving the dead. This verse, beyond manifesting the boundless divine power, opens a window onto profound concepts of monotheism, certainty, divine honour, and wisdom, serving as an invitation to spiritual and epistemological dynamism. This treatise, by consolidating the content of the lecture and scholarly analyses, undertakes a meticulous examination of this verse and its implications. The objective is to present a comprehensive and systematic exegesis that not only elucidates the Quranic meanings but also offers strategies for revitalising the position of religious knowledge in confronting contemporary global challenges. The structure of this work is organised with coherent sections and meaningful headings, designed to be instructive for specialised audiences, including researchers of Quranic sciences. The text employs refined metaphors and literary allusions to enrich its content while preserving scientific authenticity and literary elegance.
Arabic Text:
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
English Translation:
When Abraham 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 tame them to yourself; then place a portion of them on every hill, then call them; they will come to you swiftly. And know that Allah is Mighty, Wise."
Verse 260 of Surah Al-Baqarah narrates a profound dialogue between Prophet Abraham (peace be upon him) and the Lord, in which Abraham requests to be shown the manner of reviving the dead. This request arises not from doubt but rather for deepening certainty and tranquillity of heart. The divine response, referencing Abrahams faith and then instructing him to conduct a practical experiment involving four birds, emphasises God's wisdom and honour. This verse, like a radiant torch, illuminates the path to understanding the monotheism of divine actions, the dynamism of certainty, and the necessity of spiritual conduct.
Verse 260 of Surah Al-Baqarah raises two fundamental questions: first, what actions did the Prophets and Imams perform? Second, how can one approach their spiritual and epistemological station? These questions invite a re-examination of the Prophetic tradition and the reconstruction of religious knowledge to address the needs of the age.
The verse, through Abrahams request, poses two epistemological and practical queries: firstly, the understanding of the extraordinary actions of Prophets and Imams, such as reviving the dead, which symbolises divine power and their exalted status in guiding humanity; secondly, how to model this tradition to attain similar spiritual and scientific ranks. These questions, like seeds sown in the soil of knowledge, underscore the necessity of dynamism on the path to perfection. In Quranic exegeses, such as Tafsir al-Mizan, these questions are emphasised as an invitation to deepen certainty and act upon the Prophetic tradition.
Prophets, due to their exalted status, performed deeds appropriate to the needs of their respective times and places. The heirs of the Prophets must, inspired by this tradition, harmonise themselves with contemporary challenges and avoid mere repetition of past actions.
Prophets, with deep comprehension of the conditions of their era, executed actions that met the societal needs. Were they present today, rather than repeating past deeds which might be incongruous with present needs, they would produce sciences and solutions suited to the modern world. This principle calls upon the heirs of the Prophets to reconsider their role so as to respond to global issues through dynamic religious sciences. This view aligns with the concept of dynamic ijtihad in the works of religious scholars and stresses the necessity of reconstructing the educational system of religious knowledge.
This section, by elucidating the fundamental questions of the verse and emphasising the adaptation of the Prophetic tradition to contemporary needs, highlights the necessity of dynamism in religious sciences and the reconstruction of the role of the heirs of the Prophets. This approach not only aids a deeper understanding of the verse but also provides guidance for revitalising the position of religious knowledge in the modern world.
Religious knowledge should not be confined to traditional activities such as lamentation recitations, but rather should, inspired by the Prophetic tradition, strengthen the spirit of courage, boldness, and readiness to defend truth.
When religious knowledge is restricted to traditional acts like lamentation recitations, it fails to play an active role in addressing social and epistemological challenges. The true scholar is one who, while preserving religious traditions, stands courageously and boldly against contemporary issues and avoids passivity. This critique aligns with verses such as And those who strive for Us We will surely guide them to Our ways (Al-Ankabut: 69), which stress the necessity of active endeavour in the path of truth.
Doubt constitutes a fundamental obstacle on the path to perfection, while certainty, akin to a dynamic capital, requires continual augmentation to prevent deficiency and transformation into doubt.
Doubt, considered a blameworthy attribute, impedes spiritual and epistemological growth. Certainty, as a precious gem, if not increased, due to the sediment of the ego, devolves into deficiency and eventually doubt. This principle is recognised in religious psychology and mysticism as a barrier to spiritual progress and corresponds with the maxim doubt is of no benefit in narrations, as well as verses such as That they may increase in faith along with their faith (Al-Fath: 4).
The spiritual decline of certain scholars results from stagnation in increasing certainty and inclination toward materialism and egoism, underscoring the necessity of self-purification and commitment to knowledge.
Some scholars, in youth, are abundant with virtue and faith, but with age, due to lack of increasing certainty, incline towards worldly concerns and reputation seeking. This decline, analogous to depreciation of capital due to inflation, results from the cessation of spiritual dynamism. This phenomenon highlights the need for self-discipline and scientific dynamism and aligns with religious scholars' emphasis on the integration of knowledge and practice.
This section, by critiquing the limitations of religious knowledge and emphasising the necessity of augmenting certainty and avoiding spiritual decline, proposes strategies for reconstructing the role of religious knowledge. These critiques guide religious knowledge towards dynamism and responsiveness to the needs of the time.
Abrahams response to the resurrected animals emphasises the principle of monotheism of divine actions, attributing all actions to God and negating egoism.
When the resurrected animals said to Abraham (peace be upon him), O Prophet of God, you have revived us, may God grant you life, Abraham replied, It is God who gives life and causes death, not I. This response, like a torch in the darkness of egoism, elucidates the principle of monotheism of divine actions and invites scholars to avoid self-conceit. This concept corresponds with the invocation There is no power nor might except by Allah and with the mystical principles of unity of existence.
Concepts such as the monotheism of divine actions, avoidance of doubt, and augmentation of certainty must be transformed into curricular content within religious sciences to strengthen spiritual and scientific dynamism.
Religious sciences should, through designing curricula based on Quranic concepts such as monotheism of divine actions and reinforcement of certainty, focus on teaching spiritual and scientific skills. This prevents religious knowledge from becoming a merely traditional activity and transforms it into a dynamic institution. This proposal aligns with the emphasis of religious scholars on linking knowledge and practice.
Religious knowledge, like a palace adorned with chandeliers without electricity, lacks spiritual energy and requires the revival of spiritual and scientific vitality.
Despite its vast potential, religious knowledge, due to a lack of spiritual and scientific dynamism, resembles a beautiful palace devoid of light. This critique underscores the necessity of reviving spiritual force and reconstructing the educational system to preserve the position of religious knowledge as the heirs of the Prophets.
This section, emphasising the unity of divine actions and the necessity of transforming Qur'anic concepts into educational curricula, offers strategies for the revitalisation of religious science. The critique of the current situation directs religious science towards dynamism and responsiveness to contemporary challenges.
Scientific and rational critique of religious science constitutes an integral part of the process of scientific production and must not be distorted by irrational accusations. Religious science must provide a space for rational dialogue.
Scientific and rational critique of religious science is part of the process of reform and scientific production and must not be undermined by accusations such as abandoning religious principles. Religious science ought to function like a scientific academy, providing a space for rational dialogue and constructive criticism to prevent intellectual tyranny. This perspective is consistent with the principle of ijtihd and scientific critique within the religious tradition.
Religious science must establish its position against material sciences by focusing on spiritual sciences, such as monotheism and certainty.
Religious science must consolidate its standing vis--vis material sciences by nurturing spiritual sciences including monotheism, certainty, and ethics. This necessitates the education of spiritual and scientific skills commensurate with global needs and aligns with the emphasis of religious scholars on the production of religious sciences.
Reference to unsubstantiated historical stories, such as the dialogue between Abu Said Abul-Khayr and Ibn Sina, may lead to deviation in the understanding of religious knowledge.
Citing unverified narratives and historical anecdotes, such as the conversation between Abu Said Abul-Khayr and Ibn Sina, due to their lack of credibility, can cause misdirection in comprehending religious teachings. This critique underscores the necessity of reliance on authentic sources and scientific methodology.
This section, by criticising irrational objections and emphasising the reinforcement of scientific dialogue and spiritual power, guides religious science towards dynamism and responsiveness. The critique of unsubstantiated stories highlights the importance of scientific methodology in the examination of religious sources.
The night, due to its tranquility and solitude, is a suitable time for spiritual practice and contemplation, which the Prophets utilised for cognitive elevation.
The night, as a sacred retreat, provides an opportunity for contemplation, purification of the self, and connection with God. The verse "Rise during the night, except for a little" (al-Muzzammil: 2) emphasises the significance of night vigils, which the Prophets employed for intellectual growth. Religious science must revive this tradition to strengthen certainty and knowledge.
The vision of the celestial dominion of the heavens and the earth awakened the epistemic sense of Abraham (peace be upon him) and compelled him to contemplate the nature of the resurrection of the dead.
The vision of the celestial realm stimulated Abrahams epistemic awareness, prompting him to question the manner of resurrecting the dead. This sense results from divine revelation and profound understanding of monotheism, corresponding with verse 75 of Surah al-Anm ("Thus We showed Abraham the kingdom of the heavens and the earth"). The narration cited in Usl al-Kf from Imam diq (peace be upon him) corroborates this meaning:
When Abraham perceived the kingdom of the heavens and the earth, he looked upon a carcass at the shore of the sea, half immersed in water and half on land. Creatures of the sea and land fed upon it and devoured one another. Abraham was astonished by this scene and said: "My Lord, show me how You give life to the dead."
The query of the eater and the eaten pertains to the manner of resurrection of a being whose parts have been consumed by animals. Abrahams request aimed at deepening certainty rather than expressing doubt.
This query represents an epistemological question concerning the manner in which the dispersed components of beings will be gathered on Resurrection Day. Abraham (peace be upon him), observing a carcass partly in water and partly on land, reflected upon this issue and requested God to demonstrate the mode of revival. This request was intended to deepen certainty and achieve a more profound understanding of the hereafter, constituting a central matter in Islamic eschatology.
Abrahams request was epistemic and private and must not be reduced to political or social disputes.
Certain interpretations erroneously attribute Abrahams request to political conflicts. This request, however, was made in solitude and with epistemic intent to deepen certainty and must not be reduced to political or social issues. This critique aligns with interpretative methodologies Quranic context.
This section, emphasising the importance of nocturnal spiritual practice and the vision of the celestial realm, elucidates Abrahams epistemic sense and the query of the eater and the eaten. The critique of politicisation stresses the necessity of understanding Quranic meanings within their primary context.
Religious science must engage in global dialogue by utilising modern technologies such as the internet and respond to doubts by producing scientific and spiritual content.
Religious science should actively participate in cyberspace to generate content and engage in global dialogue, thereby enhancing its religious and scientific influence. This requires avoidance of passivity and fear of confronting the world and corresponds with the emphasis of religious scholars on the jihad of clarification.
The use of jamming and censorship indicates weakness. Religious science must neutralise doubts through logical and wise dialogue.
Censorship and jamming, instead of logical dialogue, signify weakness and fear. Religious science must produce strong content and respond to doubts with wisdom and the best discourse. This critique aligns with the verse: "Invite to the way of your Lord with wisdom and good instruction" (an-Nahl: 125).
Passivity towards modern technologies obstructs the role of religious science in the contemporary world. Students must master these tools to engage in global dialogue.
Passivity towards technologies such as the internet prevents religious science from playing a global role. Students should acquire mastery of these tools to produce content and participate in global dialogue, thereby strengthening the position of religious science.
The culture of self-importance and egoism contradicts the principles of monotheism and sincerity. Scholars must emulate the humility of the Prophets.
The culture of ego and emphasis on local titles contradict monotheism and sincerity. Scholars ought to adopt humility and eschew self-centeredness, emulating the conduct of the Prophets and Imams. This critique aligns with mystical concepts of negation of the ego.
This section, stressing the necessity of global dialogue and criticising passivity and egoism, guides religious science towards dynamism and responsiveness to modern challenges. These strategies strengthen the position of religious science in the contemporary world.
Shiite narrations introduce the Imams (peace be upon them) as superior to certain Prophets due to their elevated spiritual and scientific status.
Shiite narrations, such as those in Usl al-Kf, emphasise the superiority of the Imams (peace be upon them) owing to their historical and epistemological perfection. This superiority results from the high spiritual and scientific position of the Imams in guiding the community and accords with Imm discourse.
Religious science must transcend traditional frameworks and consolidate its position through knowledge production and global presence.
Religious science must prevent itself from becoming a traditional enclave by producing religious and interdisciplinary sciences, maintaining an active presence in the global arena, and addressing contemporary needs. This requires reconstruction of the educational system and strengthening both scientific and spiritual ethos.
This section, emphasising the superiority of the Imams and the necessity of dynamism in religious science, offers strategies for reviving the position of religious science. This approach guides religious science towards global influence.
Verse 260 of Surah al-Baqarah, like a brilliant gem, manifests the concepts of monotheism, certainty, honour, and divine wisdom. This verse, through explicating the dialogue of Abraham (peace be upon him) with God, provides comprehensive guidance for spiritual and scientific practice. The critiques presented regarding religious science underscore the necessity of revitalising spiritual power, reconstructing the educational system, strengthening nocturnal practice, and active participation in global dialogue. Religious science must consolidate its position as the inheritor of the Prophets by designing curricula based on Quranic concepts, utilising modern technologies, and avoiding egoism. This exegesis not only facilitates a deeper understanding of the verse but also presents a strategic framework for reconstructing religious science in the face of modern challenges.
Under the supervision of Sdeq Khdemi
