of Nekounam, may his secret be sanctified (Session 129)
Surah Al-Baqarah, as one of the prominent Medinan chapters of the Holy Qur'an, with its profound verses and civilisational themes, appears as a torch illuminating the path of guidance for humanity. Verse two of this Surah, by explicating the characteristics of the God-fearing and emphasising belief in the unseen, opens a gateway towards divine knowledge. This treatise, relying on invaluable lectures and adopting a scientific and academic approach, undertakes the analysis of the second verse of Surah Al-Baqarah. The objective is to present a systematic and profound perspective on the concept of the unseen and its position within faith, thereby providing researchers of Qur'anic sciences and educated audiences with a platform for reflection and utilisation. The present text, employing an elevated style befitting the academic environment, conveys the entire original content with comprehensive elucidation, enriched by literary metaphors and allegories that augment its epistemic richness.
Every scientific discourse fundamentally necessitates precise identification of the subject matter. Subject-matter identification, as a robust foundation, constitutes the base for profound and methodical analyses. Without recognising the boundaries and dimensions of the subject, discussions fall prey to dispersion and superficiality. In Qur'anic exegesis, subject-matter identification encompasses the analysis of vocabulary, historical context, and the objectives of the verses, thereby enabling accurate comprehension of the Divine speech.
The second principle in scientific discussions is the logical sequencing of topics. Merely presenting content without attention to logical prioritisation does not lead to intellectual cohesion. Logical sequencing acts as a map facilitating comprehension and preventing dispersion. In Qur'anic exegesis, this principle refers to prioritising concepts based on causal relationships or precedence of the object over the action.
Traditional approaches in religious sciences, which focus solely on rulings while neglecting subject-matter and criterion recognition, have resulted in deviation and lag from societal needs. This neglect resembles a veil that keeps the light of knowledge away from society and impedes the dynamism of religious sciences. Revisiting these methodologies is imperative to align with contemporary issues.
The proposed method for analysing religious issues comprises three stages: subject-matter identification, criterion recognition, and ruling derivation. Contrary to traditional approaches that concentrate only on rulings, this method leads to the deduction of dynamic rulings compatible with temporal necessities by accurately recognising the subject and its criteria. This methodology is akin to a three-legged base establishing the edifice of religious reasoning firmly.
Approaches that issue general rulings such as prohibited or obligatory without recognising the subject lack scientific basis. Such hasty judgments resemble shooting an arrow in the dark, missing the target. Scientific analysis demands precise knowledge of the subject and its criteria prior to ruling issuance.
ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ (Al-Baqarah: 3)
Translation: Those who believe in the unseen, establish prayer, and spend out of what We have provided for them.
Verse two of Surah Al-Baqarah delineates the characteristics of the God-fearing and introduces belief in the unseen as one of the fundamental pillars of piety. This verse serves as a mirror reflecting the attributes of the pious and highlights the unseen as the axis of faith.
Precise understanding of the concept of the unseen is a prerequisite for comprehending faith in it. The unseen must be examined lexically, terminologically, philosophically, and logically to acquire a clear conception of its attributes and characteristics. This understanding functions as a light dispelling conceptual darkness and paving the way for profound analysis.
Although in the verse the phrase believe precedes in the unseen, logically, the unseen as the object of faith holds priority. Without knowledge of the unseen, faith in it is meaningless. This precedence is akin to a root nourishing the branches of faith.
Exegeses that first address faith and then the unseen do not observe logical sequencing. Recognition of the object (the unseen) precedes the action (faith), and this critique invites reconsideration of exegetical methodologies. This reconsideration resembles rebuilding a structure based on unsound foundations.
In logic, conception (conceptual recognition) precedes affirmation (faith). Without precise conception of the unseen, faith in it is not feasible. This principle acts as a bridge from concept to belief; without it, faith emerges in a vacuum.
The unseen is a created attribute, not an essential reality, because ignorance and absence are characteristics of created beings. God is not absent from Himself or anything; therefore, the unseen as a deficiency attribute is ascribed to creatures. This attribute resembles a shadow cast by the limitations of human perception upon beings.
The unseen is not an essence but an attribute. Unlike essential names (such as wall), the unseen is an attribute ascribed to the described (creatures). This distinction is like a line drawn between substance and accident in logic.
The unseen is a relative attribute differing according to individuals and entities. Even the infallibles, regarding the innermost Divine Essence, possess the attribute of absence, since complete perception of the Essence is impossible. This relativity is akin to a window through which each receives light according to capacity.
Access to the Divine Essence is possible, yet complete perception of it is impossible. This view is an invitation to humility before Divine grandeur and acceptance of human cognitive limitations.
The unseen, from the created perspective, is a privative attribute (things unknown to us), yet its object is existential (realities existing). This duality transforms the unseen into an additional and bilateral attribute. The unseen resembles a veil drawn over existent realities that is removed by knowledge.
The unseen does not pertain to non-existence, because its object must be existential. Faith in the unseen is faith in a reality beyond our knowledge, not in something non-existent. This principle draws a line between belief in the unseen and philosophical doubts.
God is not absolutely unseen to Himself, for He possesses absolute presence and knowledge. However, relative to creation, due to the lack of perception of His innermost Essence, He is absolutely unseen. This concept is like a summit inaccessible except to the extent God Himself has revealed.
Unlike good and evil, which are essential and existential, the unseen and witnessed are attributes and relative. This distinction is like a precise demarcation preventing conceptual confusion.
Scientific discourse is the key to profound understanding of the Holy Qur'an. Respectful but unscientific approaches resemble decorative flowers that emit no scent of knowledge. The Qur'an must become a scientific and guiding book that directs human life.
The Holy Qur'an is not merely a spiritual text but a source for leadership, life, and the generation of power and wealth. Approaches that relegate the Qur'an to mere reverence, detaching it from life, transform it into an unreachable treasure. The Qur'an must be a guide to life, like programming that regulates the system of human existence.
Critique, research, and collective discussion are necessities for understanding the Holy Qur'an. Unconditional acceptance blocks the path to knowledge. Reviewing diverse exegeses, even from non-Muslims, can enrich epistemic understanding. This invitation is a call to the field of science and rational inquiry.
Verse two of Surah Al-Baqarah, by elucidating faith in the unseen as one of the characteristics of the God-fearing, opens a window to divine knowledge. This exegesis, with a scientific and distinguished approach, analyses the concept of the unseen and emphasises the importance of subject-matter identification, logical sequencing of topics, and scientific discourse. The unseen, as a created and relative attribute, is the object of faith, the recognition of which precedes belief. The distinction between unseen and witnessed and between good and evil, as well as the emphasis on the existential nature of the unseen's object, are prominent points of this analysis. The Holy Qur'an, as a book of life and leadership, must transcend mere reverence to become a practical source for guidance and civilisation-building. This writing, while preserving the entire original content and employing academic language, provides a comprehensive and methodical viewpoint, suitable as a valuable resource for specialised Qur'anic studies.
Supervised by Sadegh Khademi
