Verse 165 of Surah Al-Baqarah, like a radiant jewel within the Divine Word, encompasses profound theological, psychological, and sociological concepts. This verse, by delineating fundamental distinctions between the faith of the believers and the deviation of the polytheists, explores human attitudinal and practical behaviours in relation to the Divine Truth. Concepts such as adoption (ittikhdh), rivals (andd), love (ubb), and knowledge (irfn) flow like streams within this verse, guiding the mind and heart of the audience toward reflection on the reality of monotheism and the dangers of polytheism. This treatise, employing a scientific and systematic approach, offers a comprehensive analysis of this verse and, by integrating primary lectures and deep analyses, provides a coherent and exalted content for an erudite audience.
وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ ۗ
And of mankind are some who take others besides Allah as equals (andd) whom they love as they love Allah; but those who believe are stronger in love for Allah.
This verse, with its multilayered structure, investigates the human relationship with the Divine Reality and the perils of polytheism. From a theological perspective, it emphasises the necessity of monotheism and the repudiation of any form of association with Allah. Psychologically, it analyses human attitudinal behaviours through practical and emotional choices. Sociologically, it highlights structural distinctions between believing and unbelieving communities. This multilayeredness renders the verse a rich source for interdisciplinary studies.
Verse 165 of Surah Al-Baqarah, by presenting a comprehensive portrayal of attitudinal behaviours, calls for contemplation on the reality of monotheism and the dangers of polytheism. Through exploring foundational concepts, it lays the groundwork for profound theological, psychological, and sociological analyses.
The word يَتَّخِذُ in the verse refers to a practical choice that stands in contrast to the believers' epistemic faith (mn, they believed, they acknowledged). This adoption carries two opposing facets: the positive facet is pragmatism and behavioural commitment observed in the worship of rivals by the disbelievers; the negative facet is the absence of knowledge and awareness, which directs this choice towards deviation.
Unlike concepts such as yminu (believe), yataqid (acknowledge), yarif (know), and ilm (knowledge), which indicate awareness and cognition, adoption lacks epistemic backing. This distinction is manifested in the use of the verb يَتَّخِذُ for the disbelievers and آمَنُوا for the believers. Adoption is an act that may stem from ignorance or tribal sentiment, whereas the believers faith is rooted in recognition and awareness.
The concept of adoption, with its dualitypositive (pragmatism) and negative (lack of knowledge)distinguishes the behaviour of the disbelievers from that of the believers. This distinction underscores the significance of knowledge in faith and the danger of ignorance in deviation.
The disbelievers exhibit pragmatism and commitment in their worship of rivals. This pragmatism, manifesting without the necessity of external legislation, reflects their inner sincerity and emotional attachment to their sacred entities. Contrastingly, some believers whose faith lacks practical expression demonstrate passivity.
Some believers, especially those affiliated nominally to religion, possess belief without active practice. This group may include individuals claiming Islam yet devoid of practical commitment, revealing weakness when compared to the pragmatic disbelievers.
In divine religions such as Islam, religious legislation (e.g., the rulings of prayer and fasting) is essential for instilling practical flow within faith. Without such laws, many believers would not adhere to religious acts, indicating weakness in their inner motivation.
Due to their practical adoption, the disbelievers spontaneously defend their sacred entities without the need for legislation. This spontaneity is rooted in their zeal and emotional attachment to their rivals and demonstrates internal cohesion within disbelieving communities.
The pragmatism of the disbelievers in worshipping rivals, contrasted with the inactivity of some believers, illustrates the high capacity of humans for commitment to their beliefs. Religious legislation, as an external catalyst, is necessary to reinforce practical flow within the faith of believers.
The phrase وَمِنَ النَّاسِ refers to a group of humans with the lowest epistemic measure. The term nas, compared to Adam (man), Bashar (human), or Ulam (scholars), indicates the minimal level of awareness and highlights the lack of knowledge in the targeted group.
The phrase مِنْ دُونِ اللَّهِ means other than Allah or lesser than Allah, encompassing any entity or concept placed instead of Allah. This expression denotes the nullity of any non-divine faith.
أَنْدَادًا, in plural form, refers to counterfeit counterparts to Allah. This plural, coupled with the generic term min dn Allah, emphasises the comprehensiveness and universality of the invalidity of polytheism.
Min dn Allah carries a universal (generic) ruling, whereas andd is a collective term. This combination invalidates all forms of polytheism, whether general or particular.
The concepts of nas, min dn Allah, and andd, stressing lack of knowledge and the nullity of polytheism, provide a comprehensive picture of attitudinal deviations. These concepts emphasise the necessity of monotheism and the rejection of any counterpart to Allah.
Even among the faithful, adoption of rivals can occur, especially when individuals emotionally or without knowledge ascribe divinity to saints or infallibles. This deviation, by transcending the framework of monotheism, constitutes polytheism.
Infatuation with Gods saints, founded on knowledge and monotheism, differs from self-subjugation, which results in polytheism and ascribing divinity to entities other than God. Infatuation is both loving and epistemic, whereas self-subjugation is irrational and deviant.
The danger of deviation among the faithful highlights the necessity to preserve monotheism and knowledge. Infatuation with saints, within the framework of monotheism, is a path of guidance, while self-subjugation leads to polytheism and misguidance.
The disbelievers in worshipping rivals possess sincerity and sanctity, loving them as the love of Allah. This sincerity and sanctity stem from their emotional and practical commitment.
The believers, due to their possession of knowledge, exhibit stronger love for Allah. This intensity of love, unlike the disbelievers love which lacks knowledge, is rooted in awareness and cognition.
Knowledge is the principal factor distinguishing the believers love from that of the disbelievers. The disbelievers, due to ignorance, cannot achieve the intensity of the believers love, even though they may rival them in sincerity and sanctity.
The sincerity and sanctity of the disbelievers in worshipping rivals reflect the human capacity for commitment to beliefs, but lack of knowledge deprives them of the intensity of love experienced by the believers.
Andd in the verse is an active descriptor, meaning that humans attribute a status equal to God to certain entities or concepts, while those entities themselves do not claim equivalence.
The passive description of rivals relates to their natural uses (such as wood for fuel or stone for construction). This distinction reveals the counterfeit nature of rivals, which acquire divinity solely in human imagination.
The distinction between active and passive descriptions of rivals underscores the falsity of polytheism and the necessity of knowledge in faith.
Verse 165 of Surah Al-Baqarah, like a clear mirror, reflects fundamental distinctions between the faith of believers and the polytheism of disbelievers. The concept of adoption, with its dual naturepositive (pragmatism) and negative (lack of knowledge)distinguishes the disbelievers behaviour from that of the believers. The disbelievers demonstrate commitment with sincerity and sanctity in worshipping rivals, yet ignorance deprives them of the believers intense love. Believers, with faith rooted in knowledge, attain a deeper love for Allah. The concepts of nas, min dn Allah, and andd emphasise the universality and decisiveness of the invalidity of polytheism, while the danger of deviation among the faithful is also cautioned. This verse invites reflection on the importance of knowledge, pragmatism, and monotheism, and warns against self-subjugation before saints. Ultimately, this verse is not merely a theological statement but a psychological and sociological guide to understanding human attitudinal behaviours and the necessity of enhancing knowledge on the path of faith.
Under the supervision of SSadegh Khademii
