Verse 163 of Surah Al-Baqarah, like a radiant jewel within the constellation of Quranic verses, explicates divine unity and Gods boundless mercy, offering a comprehensive remedy for the maladies of concealment and disbelief. This verse is not merely a proclamation in praise of monotheism, but an invitation towards the inner and psychological healing of humanity from the corruptions stemming from disbelief and concealment. In this treatise, employing a theological, rhetorical, and epistemological approach, various dimensions of this verse are examined to elucidate its position within the Quranic guidance system. The structure of the verse, emphasising divine unity and infinite mercy, serves as a key unlocking the ailments of humanity and directing mankind towards felicity.
وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ
And your God is One God; there is no deity except Him, the Most Merciful, the Most Compassionate.
The conjunction "و" in the phrase وَإِلَٰهُكُمْ functions as an appositional conjunction that acts causally, as if the verse, by this conjunction, introduces the reason for deliverance from the diseases of concealment and disbelief in divine unity and mercy. This conjunction establishes a semantic connection between the verse and preceding verses which discuss the degradation caused by concealment and disbelief. From a rhetorical standpoint, this conjunction not only maintains the structural coherence of the verse but also, with brevity and eloquence, highlights monotheism as the cure for human ailments.
Some exegetes have attributed the conjunction to the beginning of the surah or to intermediate sections, but these interpretations are incorrect due to a lack of contextual and semantic cohesion. Verse 163, in its own right, responds to issues posed in preceding verses and does not require reference to more distant sections. The rhetorical principle الأقرب یمنع الأبعد (the closer context precludes the farther) supports this viewpoint, indicating that the conjunctions reference must relate to the nearest relevant context.
The phrase لَا إِلَٰهَ إِلَّا اللَّهُ, from a literary perspective, has been a subject of discussion due to the absence of an explicit predicate. However, this omission is not a deficiency but a sign of Quranic eloquence and rhetoric. The implicit predicate is ما یعلم which, due to the grandeur and comprehensiveness of monotheism, is elided. This omission, common in articulate and eloquent discourse, allows the listener to conceive the magnificence of monotheism mentally without being confined to the limitations of explicit vocabulary.
Certain literary analyses, such as the addition of terms like existent or being to لَا إِلَٰهَ, or the replacement of إِلَّا with غَيْر, are incorrect due to their crudeness and deviation from Quranic eloquence. While both إِلَّا and غَيْر serve as exceptions, they have different rolesakin to different scissors designed for specific tasks. This linguistic precision reflects the wisdom of the Quran in word choice.
Verse 163, by emphasising إِلَٰهٌ وَاحِدٌ (One God), introduces monotheism as a comprehensive cure for the diseases of concealment, disbelief, polytheism, and transgression. Concealment and disbelief, presented in preceding verses as factors of human degradation, are like deep wounds upon the body of human society. Monotheism, like a healing elixir, soothes these wounds and guides humanity towards spiritual and social well-being.
The names الرَّحْمَٰنُ and الرَّحِيمُ encompass universal mercy (for all beings) and specific mercy (for the believers). This mercy is like rain pouring upon the parched earth of human existence, transforming it from the dryness of disbelief and concealment to the freshness of faith. Divine unity constitutes the essence, and mercy constitutes the attributes vessel; together, they complete the Quranic system of guidance.
The notion of a multiplex or multiple deity, as proposed in some religions and beliefs, cannot serve as a remedy for human ailments. Only إِلَٰهٌ وَاحِدٌ fulfils this role. Furthermore, the concept of the Necessary Existent, prevalent in philosophy, is inefficient and un-Quranic due to its fragmenting of existential reality. The Holy Quran, through names such as رَب, مَلِك, and إِلَٰه, demonstrates the comprehensiveness and authenticity of monotheism.
The Holy Quran, by appending وَاحِدٌ to إِلَٰهٌ, transforms the general deity into the unique Allah. This transformation exemplifies divine wisdom in guidance, whereby even disbelievers and polytheists, who worshipped various deities, are directed towards monotheism through the familiar term إِلَٰهٌ.
Philosophical and mystical discussions, such as those found in the Four Journeys (Asfr Arbaa) or the Bezels of Wisdom (Fu al-ikam), are irrelevant for interpreting this verse. The Holy Quran is like a self-sufficient sun that requires no dim lights of philosophy or mysticism. Though valuable in their own domain, these discussions cannot encompass the grandeur and comprehensiveness of the Quran.
God is the reality of existence, not a Necessary Existent fragmented by philosophy. The world is a divine manifestation, not illusions or contingent existents. Human beings, as creatures and divine manifestations, are neither divine essence nor non-existence. This perspective, contrary to exaggeration or mystical illusions, presents monotheism on a simple and lucid basis.
Verse 163, contrary to verses which discuss apparent healing (such as شفاء لما في الصدور), offers inner and psychological healing. Divine unity and mercy act as an elixir that cures infectious and non-infectious, external and internal ailments. Sciences, technologies, and medicines are merely instruments; the ultimate cause of healing is إِلَٰهٌ وَاحِدٌ.
Western divine healing, attributed to non-Quranic sources, is ineffective due to lack of authenticity. Conversely, Quranic divine healing, based on monotheism, offers a genuine solution for all maladies. This difference is akin to the contrast between authentic light and deceptive shadow.
Religious duties such as prayer, fasting, and charity are divine prescriptions for approaching Allah and curing ailments. These acts serve as steps leading humans towards the summit of monotheism and divine mercy.
Mastery of the mother tongue and religious language is a prerequisite for profound understanding of the Holy Quran, jurisprudence, and philosophy. Traditional literature, such as morphology and rhetoric, though valuable, requires reconstruction to align with modern needs. This reconstruction is like renovating an ancient edifice whose foundations remain robust.
Verse 163 of Surah Al-Baqarah, by elucidating divine unity and mercy, provides a comprehensive remedy for the maladies of concealment and disbelief. This verse, through the appositional conjunction, presents monotheism as the cure for human degradation. The critique of philosophical concepts like the Necessary Existent and emphasis on Quranic names point to the authenticity and comprehensiveness of the Quran. The Quranic method of transforming إِلَٰهٌ into إِلَٰهٌ وَاحِدٌ demonstrates divine wisdom in guidance. The literary analysis of لَا إِلَٰهَ إِلَّا اللَّهُ and the omission of ما یعلم attest to Quranic eloquence and rhetoric. To benefit from this verse, monotheism and mercy must be implemented in life, and educational systems should be directed towards deep Quranic understanding.
