Ayah 148 of Surah Al-Baqarah, like a radiant jewel within the treasury of the Holy Qur'ans knowledge, elucidates the Divine guiding system through three fundamental axes: the existential orientation of every being towards its own destination, the call to hasten in performing good deeds, and the promise of Divine assembly at all times and places. This verse, structured in a tripartite manner with a concluding affirmation of Divine omnipotence, not only reveals the unity of purpose within the cosmic order but also opens horizons of discourse encompassing theological, philosophical, and mystical dimensions through its invitation to compete in benevolence and emphasis on Divine gathering. This treatise endeavours to present these insights in a systematic, scientific, and exalted manner, aiming at a precise and comprehensive elucidation of the verses concepts for an audience of erudite scholars and specialists in Qur'anic sciences, Islamic theology, and philosophy of religion, rendering this text a valuable resource for academic research.
"وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَاسْتَبِقُوا الْخَيْرَاتِ ۚ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ"
"And for every being is a direction towards which it turns; so compete in good deeds. Wherever you may be, Allah will bring you all together. Indeed, Allah is over all things competent."
Ayah 148 of Surah Al-Baqarah delineates the Divine guiding system of the Qur'an through three principal parts followed by a concluding affirmation:
This structure demonstrates the comprehensiveness of the verse in addressing the existential, ethical, and mystical needs of humanity, as though the Holy Qur'an presents a comprehensive map guiding mankind towards perfection.
From the perspective of structural exegesis, the verse encompasses three levels of guidance: existential (the orientation of creation), ethical (competition in good deeds), and eschatological/mystical (Divine assembly). The first part alludes to the unity of purpose in the cosmos, as though every particle from the atom to the galaxy moves towards a Divine destination. The second part invites the community to purposeful rivalry in good deeds, which, contrary to the capitalist system that prioritises profit, considers goodness as the ultimate goal. The third part, with the promise of Divine assembly, heralds the ultimate unity of the community under Divine guidance. The concluding affirmation, emphasising Allahs absolute power, guarantees this system like a key that unlocks all doubts.
The phrase إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ refers to Allahs absolute omnipotence; however, this power does not extend to intrinsic impossibilities. Intrinsic impossibilities, such as transforming the created into the Creator or violating logical principles (e.g., two plus two equals three), due to their inherent contradiction, have no subject matter. This distinction is a fundamental issue in Islamic philosophy that defines Divine power within the realm of possibilities.
The verse, by elucidating Divine power, distinguishes between it cannot be (intrinsic impossibility) and we cannot (incapacity regarding possibilities). Intrinsic impossibilities, such as violating mathematical laws, are impossible for any being, whereas possibilities might be achievable for Allah but not for creatures. This differentiation resolves doubts concerning limitations of Divine power, akin to light dispelling the darkness of scepticism.
Some theologians claim that Allah can actualise intrinsic impossibilities. This stance, being incompatible with philosophical and logical principles, undermines theological arguments. Ayah 148, by emphasising Divine power within possibilities, rejects this view and stresses the necessity of reconsidering theological approaches.
Contrary to the view that considers the Holy Qur'an as a scattered collection akin to a potpourri of knowledge, this divine book constitutes a coherent epistemic system whose various parts resemble a vast continent requiring precise engineering for proper understanding. Each group of verses may relate to a specific science or discipline, as though the Qur'an is a map directing each part towards a treasury of knowledge.
The concept of thousand cities of the Qur'an refers to the diversity of Qur'anic sciences and knowledge. This variety, like cities on a continent, encompasses distinct sections each demanding recognition and classification. This concept presents the Qur'an as an inexhaustible source for producing religious sciences, like a spring continuously generating fresh streams of knowledge.
Over the past millennium, Qur'anic sciences have not been systematically engineered, and the verses have not been classified and analysed so that their epistemic capacities are fully unveiled. This shortcoming has led to dispersion in the understanding of the Qur'an, as if a vast treasure stands before the eyes but its key is lost.
The use of numbers in religious culture, such as the terms thousand or Havar-ta, is often symbolic and serves to express multiplicity and grandeur rather than purely mathematical meaning. These numbers, like stars in the sky of knowledge, convey profound concepts and require cultural and historical understanding.
The evolution in the comprehension of numbers in Islamic societyfrom modest sums in the past (e.g., ninety tomans for 110 sermons) to todays large figuresreflects economic and cultural changes. This transformation also influences the understanding of religious concepts, akin to a river altering its course over time.
The Holy Qur'an is a source for the development of specialised sciences such as Qur'an and Human Power, Qur'an and Istikhrah (Divination), and Qur'an and Wilaya (Divine Guardianship). These sciences, with their own principles and branches, have taken root like mighty trees in the garden of Qur'anic knowledge and require systematic codification.
The science of Istikhrah, as one of the Qur'anic systems, is essential for everyone from university professors to religious scholars. This science is like a key unlocking the doors of guidance and necessitates systematic organisation with defined rules.
The verses related to Wilaya and the infallible Imams (peace be upon them) constitute a treasury within the Qur'an that is in plain sight but perceived only by those with insight. This treasury, unlike a buried hoard, is manifest but requires knowledge to comprehend, akin to a chandelier whose light shines openly yet is truly appreciated only by discerning eyes.
