Verse 138 of Surah Al-Baqarah, by introducing the concept of the Divine Hue (ibghah Allh), occupies a distinctive position among the key Quranic verses aimed at debunking superstitions and emphasising the doctrinal substance of religion. This verse, articulated with brevity and profundity, invites acceptance of the divine colour and essence, offering a unifying monotheistic criterion against the formalistic and superstitious beliefs of other religions. The present treatise, with the objective of providing a scientific and comprehensive elucidation of this verse, examines all semantic, syntactic, and contextual dimensions with an academic approach while preserving all details of the original lecture and presented analyses. Its systematic division and employment of refined exemplifications render it a valuable resource for researchers of Quranic sciences and theology, especially at postgraduate levels.
Verse 138 of Surah Al-Baqarah was revealed amidst a religious dialogue with the Jews and Christians in Medina as a response to their formalistic invitations ("Be Jews or Christians, that you may be guided" - Al-Imran: 67). Positioned subsequent to verses 136 and 137, which emphasise unified faith in God and the Prophets, this verse introduces the Divine Hue as a superior criterion for guidance. The contextual framework concentrates on rejecting superficial claims and stressing monotheistic content.
One of the principal interpretative questions regarding this verse concerns the identification of its addressees and speaker. Certain exegetes, due to the fragmentary structure of the verse, have introduced phrases such as "follow" (attab) to render the meaning coherent. Such insertions, however, undermine the authenticity of the Quranic text and are therefore rejected. The verse is a divine address commanding the believers to proclaim the Divine Hue in response to the Jews and Christians.
Additions such as "follow the Divine Hue" found in some commentaries, for instance in Majma al-Bayn, lack Quranic substantiation. The Quran, owing to its eloquence and conciseness, requires no such interpolations. This critique aligns with the Quranic principle "Do not distort the words from their places" (Al-Ma'idah: 44), which negates any textual alterations to the divine revelation.
The verse commences with the phrase ibghata Allh (the Divine Hue) in the accusative verbal noun form and functions as a coordination to the preceding verses imperative Say: We believe (Baqarah: 136). This coordination occurs without a conjunction (such as wa) and, from a rhetorical perspective, signifies brevity and emphatic independence of the Divine Hues semantic domain. In Arabic literary tradition, especially within eloquent texts such as the Quran, coordination without conjunction is customary and enhances the aesthetic quality of the discourse.
The expression ibghata Allh forms part of the predicate attributed to the believers' utterance, which God commands them to proclaim in response to the formal invitations of Jews and Christians. This address functions as a rebuttal to their assertion Be Jews or Christians, that you may be guided, positing the Divine Hue as the superior standard.
Accept the colour of God, and who is better than God in colouring? And it is He whom we worship.
The syntactic and rhetorical scrutiny of the verse reveals the depth and elegance of Quranic structure. The sentence coordination and predicate serve to introduce the Divine Hue as a decisive response to formalistic invitations. This structure resembles a clear stream flowing from the fountain of revelation, illuminating the path of guidance.
The word ibghah derives from the root -b-gh, meaning infusion or transformation of essence through permeation. Within the context of the verse, the Divine Hue denotes an infusion of knowledge, faith, and monotheism, not merely an external colouring. This meaning can be elegantly exemplified: just as bread is saturated in broth and its nature transforms, so too is the believers heart coloured by faith in God.
By introducing the Divine Hue, the verse stands against the formalistic and superstitious beliefs of other religions, such as baptism among Jews and Christians. These beliefs, sometimes accompanied by superstitions like prevention of madness, lack authenticity according to the Quran. Although ablution has hygienic value, attributing superstitious functions contradicts the Qurans monotheistic spirit.
Circumcision, as an Abrahamic tradition in Islam, possesses hygienic and sexual benefits corroborated by modern medical sciences. Nevertheless, appending superstitious beliefs, such as preventing madness, is erroneous. This critique corresponds with the Quranic principle God does not burden any soul beyond its capacity (Baqarah: 286), which confines religious obligations to reasonable matters.
The Divine Hue, as a symbol of monotheism and knowledge, stands in opposition to the formalistic and superstitious beliefs of other religions. This concept resembles a mirror cleansing the truth of religion from the rust of superstition, guiding the path of salvation.
Superstition, even within monotheistic religions such as Judaism, Christianity, and Islam, has infiltrated and impeded guidance. Baptism ceremonies in Christianity and Sabianism, sometimes intertwined with superstitions, exemplify such deviations. The Quran, by introducing the Divine Hue, endeavours to rectify these beliefs.
Colonial powers exploited internal religious divisions to propagate superstition and sectarianism. Sects such as the Shaykhi and Bahai, rooted in scientific disputes and undue fanaticism, illustrate this influence. The baptism ritual among the Shaykhi sect, augmented with unauthentic elements, exemplifies such distortion.
Fanaticism and rigidity in religious sciences, especially the practice of takfir (excommunication) among scholars, have led to sectarianism and the emergence of superstitious factions. Disputes among scholars, such as those involving Shaykh Ahmad Ahsai, illustrate this damage. The Quranic principle Do not dispute lest you falter (Al-Anfal: 46) emphasises avoidance of discord.
Instead of fanaticism and takfir, scientific debate offers a path to resolve differences and strengthen intellectual unity. This approach aligns with Islamic scholarly traditions and can assist in reviving religious content.
The critique of superstition and fanaticism in Abrahamic religions, coupled with the warning against colonialisms role, underscores the necessity to return to monotheistic substance. This section rises like a historical admonition, guiding religious scholars toward insight and unity.
Repetition of phrases such as We submit to Him, We worship Him, and We are sincere to Him in the verses of Surah Al-Baqarah underscores the unity of religious content. These expressions introduce the Divine Hue as the criterion for faith, worship, and sincerity.
The phrase And who is better than God in colouring? emphasises the superiority of religious contentreason, insight, and knowledgeover external forms. This call corresponds with the Quranic spirit that regards rationality as the pillar of religion.
The unity of religious content and the appeal to rationality position the Divine Hue as a criterion for guidance. This section is like a lamp illuminating the path of monotheism and knowledge against the darkness of superstition.
The exegesis of verse 138 of Surah Al-Baqarah, emphasising the Divine Hue as an invitation to eradicate superstition and focus on monotheistic content, serves as guidance for the revival of religion against deviations. This verse, by offering a superior standard in religious discourse, calls believers to reason, knowledge, and insight. The critique of formalistic beliefs, fanaticism, and the colonial role in spreading superstition constitutes a warning for religious communities to strengthen intellectual unity through scientific debate and abstention from discord. The Divine Hue, like a brilliant jewel, radiates from the heart of the Quran and opens the path of guidance towards monotheism and truth.
