The second verse of Surah Al-Baqarah, emphasising faith in the unseen as one of the prominent attributes of the pious, opens a gateway towards a profound understanding of the Quranic worldview. This verse, by introducing the Holy Quran as a flawless and guiding book, establishes faith in the unseen as a solid foundation for religiosity and as the principal distinction between the believer and the non-believer. In this treatise, the concept of the unseen is explored from a specific, exemplified perspective with a scientific and philosophical approach. Faithful to the original content, this interpretation is presented in systematic sections and in an elevated, academic language to cater to the needs of researchers and learned audiences. The objective is the precise elucidation of the examples of the unseen and its position within the doctrinal and practical framework of the pious.
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ
Those who believe in the unseen.
Faith in the unseen, as a fundamental pillar of religiosity, constitutes a foundational distinction between the theistic and materialistic worldviews. This faith not only differentiates the believer from the non-believer but also forms the basis for the separation of theistic religions from materialistic schools of thought. The unseen, as an imperceptible and transcendent entity beyond matter, is the core doctrinal axis guiding the pious towards true felicity and piety.
In exegetical texts, numerous disagreements exist regarding the meaning of يؤمنون بالغيب. Some commentators consider the unseen as the object of faith (the direct object) and relate it to specific examples such as God, revelation, and the Resurrection, whereas others treat it as a description or attribute of faith (an adverbial clause or specification), referring to faith in privacy. This disparity arises from insufficient attention to the philosophical foundations and the contextual flow of the verse.
Exemplified elucidation of the unseen, following its conceptual analysis, holds great significance. The principal question is whether the unseen encompasses every hidden matter or only specific instances such as God, revelation, and the Resurrection. This distinction is essential for an accurate understanding of the verse and to avoid fragmented interpretations.
Materialists restrict existence solely to matter and consider everything outside sensory perception, such as God, spirit, or revelation, as non-existent. Some materialist theologians even regard the soul as a subtle form of matter and deny its immateriality. Faith in the unseen entails acceptance of both material and immaterial existence, standing in opposition to this materialist viewpoint.
This distinction is prominent not only against materialists but also among various religions and schools of thought. Faith in the unseen, as a steadfast nail in the wall of existence, establishes the foundation upon which other doctrinal principles such as revelation and the Resurrection are hung. Without this foundation, the structure of faith collapses.
Avicenna, in Al-Isharat, introduces existence as encompassing both material and immaterial realms through logical and rational arguments. In his fourth pattern, by proposing the concept of absolute existence, he demonstrates that immaterial entities, such as the concept of "human" as a universal, are neither material nor merely conceptual but possess independent reality. This argument, employing the logic of the true disjunctive syllogism, establishes the proof of immaterial existence.
For example, the concept of human, applied to individuals (like Zayd and Amr), is neither material nor nonexistent but an immaterial reality. This perspective provides the philosophical basis for understanding the unseen as an immaterial entity, harmonising with the Quranic faith in the unseen.
In the phrase يؤمنون بالغيب, the preposition بـ can be interpreted in two ways: as the object of faith (direct object), identifying the unseen as the object of belief (such as God, revelation, the Resurrection), or as an attribute (adverbial clause or specification) pointing to faith in privacy and away from ostentation. The adjectival interpretation restricts faith to a private state and renders the object of faith ambiguous, whereas the object interpretation aligns better with the verses context, which emphasises the examples of faith held by the pious.
The adjectival interpretation is incomplete due to its failure to clarify the object of faith and cannot provide the necessary comprehensiveness for understanding the verse. Conversely, the object interpretation positions the unseen as a specific example (God) alongside revelation and the Resurrection, consistent with the foundational principles of faith (monotheism, prophecy, resurrection).
Some commentators have interpreted the unseen in a general sense (such as Paradise, Hell, or Imamate), which, due to the lack of contextual clues and inconsistency with the verses flow, is incorrect. For instance, Paradise cannot be the unseen because it is perceptible; similarly, Imamate, due to its dependence on revelation, is not an independent example.
Sheikh Tusi in Tibyan interprets the unseen in various meanings including revelation, Paradise, Hell, or matters hidden from human knowledge, favouring a general meaning. This approach is insufficient due to lack of clarity and inadequate reasoning.
Allameh Tabatabai interprets the unseen as the opposite of the evident and defines it as God, great signs, and revelation. He considers faith in the unseen to be faith in God alongside revelation and the Resurrection. This interpretation, emphasising the three foundational principles of faith (monotheism, prophecy, resurrection), is accurate and consistent with the verses context.
وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ
And those who believe in what has been revealed to you and what was revealed before you, and of the Hereafter they are certain.
The unseen (God), revelation, and the Resurrection are three external and real examples to which the pious are obligated to believe. Unlike juridical or formal concepts, these examples possess real existence, and faith in them elevates the pious beyond formal belief to substantive conviction.
God, as a real personality and not a juridical concept, is the focal point of faith. Revelation, as that which has been sent down by God, and the Resurrection, as an objective reality, complement this faith. Faith in these three examples distances the pious from mystical or philosophical delusions that interpret the Resurrection as the human inner self or God as a manifestation of humanity.
Faith in the unseen (God), like a firm nail in the wall of existence, is the foundation and axis of faith in revelation and the Resurrection. If this foundation is steadfast, faith in other principles is also realised. Without faith in God, faith remains superficial and rootless, like a plastic flower devoid of scent or life.
Comprehension of the meaning of يؤمنون بالغيب is essential for the intent of utterance during Quranic recitation and prayer. Some religious scholars have deemed recitation without comprehension inadequate; however, by understanding the meaning, the intent of utterance becomes valid. This comprehension transforms worship from a formal act into a profound reality.
Faith in the unseen, beyond theoretical discourse, requires practical and epistemic pursuit. The pious must practically attain God, revelation, and the Resurrection, like one who, instead of revolving within the circle of their mind, connects to the train of truth and moves with it.
The interpretation of the second verse of Surah Al-Baqarah, focusing on the exemplified concept of the unseen, elucidates the position of this concept as a fundamental pillar of religiosity and the distinction of the theistic worldview from materialism. The unseen, as God alongside revelation and the Resurrection, constitutes the three foundational principles of the faith of the pious. Disparity in interpretations arises from neglect of philosophical bases and the verses context; however, the object interpretation of بالغيب as faith in God is precise and coherent. Allameh Tabatabais view, emphasising the three core principles of faith, best clarifies this meaning. Faith in the unseen is not merely theoretical but a practical duty leading the pious to true felicity and piety. This faith, like a firm nail, provides the foundation for the structure of faith and righteous deeds, and protects the pious from formalistic and mental deviations.
Under the supervision of Sadegh Khademi
