of Nokounam, (Session 132)
The interpretation of the second verse of Surah Al-Baqarah, focusing on the concept of the Unseen (Ghayb) and its role in the faith of the pious, opens a gateway to a profound epistemological and ethical understanding within the Qur'anic framework. This verse, which dedicates Divine guidance to the God-fearing who believe in the Unseen, requires meticulous and systematic analysis from theological, philosophical, and mystical perspectives. In this treatise, with a scientific and exalted approach, the notion of the Unseen is expounded as an attribute of the inner reality of the Truth and distinguished from the apparent names used by polytheists. The objective is to present a coherent and academic text that, employing a lucid and dignified language, provides scholarly audiencesespecially at an advanced specialised levelwith analytical and literary richness. This interpretation, while preserving fidelity to the original content, supplements with comprehensive explanations and semantic linkages, thereby facilitating a deeper comprehension of faith in the Unseen.
ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
Translation:
This is the Book about which there is no doubt, a guidance for the righteous,
Who believe in the Unseen, establish prayer, and spend out of what We have provided for them.
This verse introduces the pious by three prominent characteristics: faith in the Unseen, establishing prayer, and charity. The core of this section is the clarification of the concept of the Unseen as a fundamental pillar of the faith of the pious, which refers to the Lord (the Truth) and is complemented by belief in the Revelation and the Hereafter.
Why does this verse employ the implicit attribute Unseen instead of the explicit name Allah? The Unseen, as a concealed attribute, emphasises the inner and indeterminate reality of the Divine. Had an explicit name such as Allah or Ar-Rahman been used, it might have resembled the apparent names of the polytheists (e.g., Lat and Uzza), thereby blurring the distinction between monotheistic faith and shirk. The Noble Quran states elsewhere: Indeed, these are but names which you and your forefathers have named
(Surah An-Najm 53:23). This Quranic critique exposes the futility of the apparent names of polytheists, whereas the attribute of the Unseen exempts faith in the inner reality of Allah from this critique.
In verses such as Allah bears witness that there is no deity except Him
(Al-Imran 3:18), the explicit name Allah is employed. However, in the second verse of Surah Al-Baqarah, the attribute of the Unseen is used to emphasise the inner reality of the Truth and the profound faith of the pious. This contextual difference indicates the Qurans emphasis on distinguishing monotheistic faith from superficial faith.
The concept of the Unseen, in a general sense, encompasses all hidden matters; however, in this verse, its specific referent is the Lord (the Truth). This confusion between the concept and its referent has led to exegetical disagreements. Some commentators consider in the Unseen an attribute, while others regard it as the object of faith without sufficient attention to its specific referent (Allah). This verse presents the Unseen as the attribute of the inner reality of the Truth, of which all other unseen matters (such as Revelation and Resurrection) are manifestations.
The Unseen in this verse not only refers to the Lord but also encompasses all other unseen matters, such as Revelation and Resurrection, as manifestations of this principal Unseen. This perspective positions Allah as the centre of all hidden truths, linking faith in the Unseen with faith in the Truth and its manifestations.
The verse employs believe in the Unseen
(yuminna bial-ghayb) instead of know the Unseen
(yalamna bial-ghayb). Faith presupposes knowledge, yet knowledge without faith is possible. Faith without knowledge leads to ignorance because faith transforms knowledge into belief and practical commitment. Conversely, knowledge without faith lacks practical and ethical effect. This distinction underscores the role of faith as a heart state deeper than mere knowledge.
Faith in the Unseen requires knowledge of the Unseen; however, many exegeses and intellectual systems lack this knowledge. Commentators have diverged in analysing in the Unseen
, failing to provide a comprehensive epistemological understanding of God. This deficiency stems from non-epistemological approaches and fear of inquiry about God.
Humans, from children to scholars, generally lack epistemological knowledge of God. This unfamiliarity results from obstacles such as discouragement of questioning God or prohibition of knowing Him. Questioning God is not a crime but a right leading to deeper understanding of Divine truth. This critique emphasises the necessity of encouraging epistemological inquiry within religious education.
Traditional theological texts, relying on Quranic verses and hadiths, lack rational and epistemological arguments to explicate God. These texts fail to satisfy questioning audiences, from children to non-believers. For instance, they cannot adequately answer a five-year-olds or a twenty-year-olds question about the essence of God. This critique stresses the need for rational and epistemological theology rather than a purely transmitted approach.
In the book Usul al-Ilhad, after analysing the reasons for the necessity of God and rational proofs for His existence, reference is made to the verse Allah bears witness that there is no deity except Him, as do the angels and those endowed with knowledge, standing firm in justice
(Al-Imran 3:18). This approach transforms theology from transmission-based to rational argumentation, defensible even to non-believers.
A God who is not known cannot prevent sin, injustice, or disobedience, nor lead to piety or faith. Faith in the Unseen, if properly actualised, reforms all matters, including Revelation, Resurrection, and ethics. This point emphasises the necessity of true knowledge of Allah for the practical impact of faith.
God is not propositional or demonstrative but attainable and perceptible. Faith in the Unseen is not achieved through speech or theoretical knowledge but requires heartfelt epistemology. The Quran provides no logical proof for Gods existence but relies on Divine attributes and testimony, such as the verse Allah bears witness that there is no deity except Him
. This approach presents God as a self-evident and intuitive reality, requiring no logical proof.
In traditional logic, such as in the marginal notes of Mulla Abdullah, God is analysed in the context of concepts (universal or particular). However, this approach limits God to a concept and distances from His reality. For instance, these texts discuss God as a universal or particular concept without addressing His existential reality.
God is a real particular, not a universal. A real particular is a reality for which plurality is impossible, such as a unique individual. God is a singular and non-multiple reality. This definition distinguishes God from universal or abstract concepts and introduces Him as a unique existential entity.
Objections such as the possibility of two gods (e.g., Ibn Kumnahs objection), arising from conceiving God as a universal, are invalid. God, as a real particular, is unique and multiplicity is impossible. In monotheism, the unity of God need not be