This work offers a profound and systematic reflection on the third verse of Surah Al-Baqarah, elucidating the concept of the Unseen (Ghayb) and its position within the faith of the God-conscious (Muttaqin). The Holy Qur'an, as a resplendent beacon, introduces faith in the Unseen as the pivot of religion and the foundation of monotheistic knowledge. This exegesis, adopting a scientific, philosophical, and mystical approach, considers the Unseen not merely as an attribute of the Lord but as the key to comprehending existence and faith. The objective is to provide a coherent and academic text, utilising refined metaphors and precise analyses, suitable for educated audiences and scholarly environments.
The discourse on the Unseen in the third verse of Surah Al-Baqarah is a profound and fundamental subject, serving as confirmation of the preceding discussions concerning the Unseen. This discourse is akin to a nail that binds the structure of faith and existence together.
In the Holy Qur'an, the Unseen signifies the hidden matter; however, in its referents, it appears in broad categories (absolute, qualified, created, attributive, individual). The sole true referent of the Unseen is the attribute of the Lord, which is manifested in the verse "They believe in the Unseen."
Among the 59 or 48 instances where the Unseen is mentioned in the Holy Qur'an, only one instance, in the verse "They believe in the Unseen," pertains to the attribute of the Lord. Other referents, such as the Unseen of the heavens or attributive Unseen, are unrelated to this specific Unseen.
In the verse "They believe in the Unseen," the Unseen acts as a nail upon which the entire universe and the Holy Qur'an depend. This unity presents the Unseen as the ontological and doctrinal foundation.
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ
Those who believe in the Unseen, establish prayer, and spend out of what We have provided for them.
This verse introduces the God-conscious as those who first believe in the Unseen (God), then establish prayer and engage in spending (charity). Faith in the Unseen is the basis and axis of the faith of the God-conscious.
The God-conscious initially believe in the Unseen (God), then in revelation, and ultimately in the Resurrection. This sequence indicates the primacy of knowledge of the Divine Essence.
The God-conscious require no prophets for belief in God, as knowledge of God is innate and immediate. Prophets and heavenly scriptures serve to guide in other matters, not for belief in the Divine Essence.
God is self-sufficient beyond all worlds, meaning that knowledge of Him requires no prophet, Imam, or book. These instruments serve for the guidance of humanity, not for knowledge of the Divine Essence.
Denying God stems from a conceptual deficiency, not an epistemic absence. Human nature recognises God, but erroneous concepts obstruct this recognition.
Just as it is self-evident that the samovar is larger than the milk, the existence of God is self-evident. Denial of God relates to flawed concepts of God or the notion of greatness.
In the verse "They believe in the Unseen," the Unseen refers to the inner attribute of the Lord, not a manifest name. This attribute distinguishes monotheistic faith from polytheism.
The Unseen is the key to the keys of the universe. Faith in it is the gateway to comprehending the realities of existence and achieving complete faith.
Faith in the Unseen leads one to perceive God in everything: "When I look at the sea, I see the Sea." This vision prevents injustice and harm to others.
The Unseen is a subtle and inner invocation connecting man to God. This invocation differs from outward dhikr and is not for humble or servile individuals.
The invocation "They believe in the Unseen" or "Ghayban Ghayban" connects the inner self to God and reduces inclination towards anything other than God, although it may disturb the outward state.
The invocation of the Unseen, like an antibiotic, must be measured and accompanied by other invocations (such as Salawat and "There is no god but Allah") to prevent spiritual turbulence.
Interpretations that render the Unseen with multiple meanings or as an attribute and distinction have strayed from the truth of the Unseen as the attribute of the Lord, leading to semantic dispersion.
Proof of the oneness of Ghayb (the unseen) as an attribute of the Lord necessitates extensive and methodical research. This claim challenges many traditional interpretations.
The Noble Quran is an unparalleled book whose prophets are disciples of its school; however, it remains marginalised compared to jurisprudential texts such as Makasib and Kifayah. These texts hold negligible value when set against the Quran.
Verses such as
Indeed, I know the unseen of the heavens and the earth (Al-Baqarah: 33),
That is from the news of the unseen (Hud: 49),
or
With Him are the keys of the unseen (Al-Anam: 59)
refer to the unseen of creation or an attribute, none of which pertain to the Lords description.
Among fifty-nine references to Ghayb in the Noble Quran, only the verse They believe in the unseen pertains exclusively to God. Other instances relate to the unseen of the heavens, the earth, or an attribute.
In the Noble Quran, names that are mentioned less frequently (such as As-Samad) possess greater magnificence. Due to its uniqueness, Ghayb occupies an exalted rank.
As-Samad, as the master of Divine Names, appears once in the Quran. Likewise, due to its uniqueness, Ghayb stands alongside As-Samad as an incomparable attribute of the Divine Essence.
Faith in Ghayb is the key to resolving doctrinal and practical problems. When a person correctly knows God, issues concerning the prophet, the imam, and society are consequently resolved.
Faith in the unseen is like a hook upon which a mountaineer relies. Without this steadfast hook, the higher one climbs, the greater the risk of falling.
The devout, if lacking faith in Ghayb, are in great peril. The main problem of man lies with God and knowledge of Him.
The erroneous belief
Whenever you advance a span, He moves away a cubit
depicting God as fleeing from His servantsis false. God is near to His servants; distance arises from human choice.
Statistical analysis of Quranic terms, akin to a spiritual marketplace, reveals their significance. The oneness of Ghayb as an attribute of the Lord highlights its unparalleled grandeur.
Just as a citys marketplace reflects its social features, the statistics of Ghayb in the Noble Quran disclose its importance in the structure of faith and existence.
The Noble Quran does not provide evidence to prove Gods existence, as God is self-evident. Quranic verses such as
Allah bears witness that there is no deity except Him (Aal Imran: 18)
describe Divine attributes.
Allah bears witness that there is no deity except Him.
God is rich in proof and evidence. Faith in Ghayb is an innate and intuitive experience that needs no argumentation.
The exegesis of verse three of Surah Al-Baqarah, focusing on Ghayb, introduces faith in the Divine Essence as the core of religion and piety. Ghayb, as an inner attribute of the Lord, appears only once in the Quran as the object of faith and is distinct from other instances. This oneness renders Ghayb the cornerstone of existence and the key to understanding the Noble Quran. The pious, through faith in Ghayb, first recognise God, then believe in revelation and resurrection. This faith is innate and immediate, requiring no prophets or scriptures, for God is free of the worlds. Mention of Ghayb connects man to God and liberates him from worldly attachments but requires balance. Denial of God arises from conceptual deficiency; the Noble Quran, emphasising Divine attributes, regards God as self-evident. This exegesis offers a practical path for the realisation of faith in Ghayb, facilitating the journey of knowledge and piety.
Supervised by Sadegh Khademi
