Verse 163 of Surah Al-Baqarah, like a brilliant jewel within the divine discourse of the Holy Quran, elucidates the unity of God alongside His attributes of Rahman (Most Merciful) and Rahim (Most Compassionate) in a profoundly layered manner. Situated within the monotheistic discourse of the Quranic revelation, this verse not only serves as a declaration affirming Gods singularity but also as an invitation to reflect upon the infinite nature of the Divine Essence and His all-encompassing mercy that envelops all existence.
In this treatise, adopting a theological, philosophical, and epistemological approach, a comprehensive analysis of this verse is undertaken. The objective is to integrate the content of the original lecture with scholarly analysis to present a systematic and profound perspective on the concepts of monotheism, divine unity, and mercy. This examination is provided in an elevated and refined style, suitably addressing academic audiences and specialists.
وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ
Translation: Your God is one God; there is no deity except Him, the Most Merciful, the Most Compassionate.
The cosmos, from fundamental particles to complex and interconnected structures, inherently reflects the attribute of unity. This unity, manifested in the order of creation, signifies the singularity of the Creator and the intrinsic cohesion of the universe. Philosophically, this unity refers to the existential interconnectedness among the components of being, a concept echoed in modern scientific theories such as the unification of cosmic fields. Theologically, this cohesion signifies monotheism in creation, which the verse crystallises by stressing one God (إِلَٰهٌ وَاحِدٌ).
A central question in interpreting this verse concerns the essence of divine unity: Is God a general, conceptual, real, or personal unity? Rooted in logical and philosophical discourse, this inquiry highlights the complexity of comprehending the Divine Essence. In classical logical texts such as the Marginal Notes of Mulla Abdullah, God is occasionally introduced as a general unity. However, this viewpoint, due to the conceptual multiplicity and mental abstraction inherent in general unities, conflicts with the infinite Divine Essence and, in a sense, leads to conceptual atheism.
Conceptual unity is also untenable for God, as His creatures possess real and personal existence. How can a Creator whose creations are real be merely conceptual? This contradiction philosophically underscores the necessity of the truth of Divine Essence. Theologically, this critique stresses the importance of distinction between Creator and creature, explicitly declared in the verse with there is no deity except Him (لَا إِلَٰهَ إِلَّا هُوَ).
Verse 163, by emphasising Your God is one God, introduces God as a personal and real unity. This unity, manifested in the direct address of You alone we worship, and You alone we ask for help in Surah Al-Fatiha, delineates an immediate relationship between servant and deity. Contrary to the traditional logical view associating personhood with limitation and determination, divine philosophy rejects this fallacy. God is determined but His determination is without any limitation, as limitation arises from multiplicity, from which God is exempt.
The verse opposes the polytheistic deities (such as Lat, Uzza, and Hubal), which were personal unities but created entities. Although these deities were considered to exist externally by polytheists, they were limited creations. The verses statement Your God is one God explicitly negates this polytheism and places monotheism against the multiplicity of gods.
The true divine unity embodied in the verse admits no form of multiplicity or plurality. Philosophically, this negation points to the absoluteness of divine unity. Theologically, it refutes polytheism and affirms monotheism. As Imam Ali (peace be upon him) said,
None can escape Your governance.
Divine unity is all-encompassing and leaves no room for multiplicity or escape.
The first part of Verse 163 of Surah Al-Baqarah, by elucidating the true and personal unity of God, establishes the foundation of monotheism against polytheism and multiplicity. This unity, free from generality or conceptuality, creates a direct bond between servant and deity. Critique of traditional logical concepts and emphasis on the limitless nature of divine determination leads to a redefinition of monotheism within a philosophical and theological framework.
The verse, by citing Ar-Rahman Ar-Rahim, introduces two fundamental divine attributes. Ar-Rahman is a general attribute encompassing Gods universal mercy upon all creatures of existence. Ar-Rahim is a specific and distinguished attribute indicating Gods special kindness and grace. Contrary to some interpretations limiting Ar-Rahim to the believers or the hereafter, both attributes are universal and embrace all creatures, from disbelievers to believers alike.
Divine mercy in the Quran is not a deferred promise but an operational reality immediately actualised in this world and the hereafter. Verses such as By the mercy of Allah, you dealt with them gently (Al-Imran: 159) and Your Lord is the Free of need, the Merciful (Al-Anam: 133) emphasise this operational aspect. The Quran, mentioning Ar-Rahman 57 times, Ar-Rahim 115 times, and mercy 79 times, presents mercy as the soul governing existence.
The root Rahm, appearing 12 times in the Quran (such as Al-Arham and Arhamukum), refers to mercy in nature and kinship relations. Theologically, this concept manifests mercy within the system of creation and society, stressing the importance of maintaining kinship ties as an expression of mercy.
Divine mercy and compassion, as two wings of mercy, encompass all existence. These attributes, repeatedly emphasised in the Quran, not only elucidate the Divine Essence but also provide practical guidance for human life. Divine mercy, through its universality and operational nature, flows as a dynamic current within the order of creation and human relations.
The Holy Quran, unlike traditional philosophies that seek to prove Gods existence through arguments such as the argument from design, provides no verse aimed at proving divine existence. Divine knowledge, rather than being confirmatory and demonstrative, is conceptual and experiential. This knowledge, embodied in the phrase There is no deity except Him, depends on hearts insight and direct divine experience. God, due to true unity and absence of any second entity, lies beyond the scope of logical proofs.
Classical logical texts, such as the Marginal Notes of Mulla Abdullah, despite their prominence in logic, are inadequate in explicating theology and divine philosophy. These texts, by emphasising general and limited concepts, fail to apprehend the infinite Divine Essence. Moreover, the works of philosophers like Mulla Sadra and Avicenna, who incline toward Kalam, are philosophically insufficient. This critique points to the necessity of reconstructing intellectual frameworks within religious sciences.
Even a single created cell, from the perspective of its effects and motions, is infinite and cannot be confined to the level of existence. This infinity, overlooked by traditional philosophies, points to the grandeur of divine creation. Scientifically, the biological complexities of a cell, and theologically, the manifestation of divine mercy in creatures, confirm this infinity.
Divine knowledge, as presented in the Quran in a conceptual and experiential manner, transcends the limitations of demonstrative philosophies and traditional logical texts. Critique of these texts signals the need to reconstruct intellectual systems within religious sciences. The infinity of creatures, as a mirror of divine grandeur, emphasises the dynamism and mercy-centredness of creation.
Muslims, influenced by historical factors such as the despotism of rulers and ongoing wars, have become afflicted with institutionalised violence incompatible with the mercy-centred spirit of Islam. This violence, observable even in quotidian behaviours (such as driving), originates from flawed cultural and social infrastructures.
Arab and non-Arab despots institutionalised violence within the souls of Islamic societies. This influence, historically tied to political domination and sociologically to erroneous cultural formation, contradicts the mercy-centred spirit of Islam.
