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Draft:Verse 165 of Sura al-Baqara

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Verse 165 of Sura al-Baqara
Verse's Information
SuraSura al-Baqara (Qur'an 2)
Verse165
Juz'2
Content Information
Place of
Revelation		Medina
TopicLove for God


Qur'an 2:165 addresses the subject of idolaters who equated idols with God,[1] loving them as one should love God,[2] and attributing divine characteristics—such as the provision of sustenance (rizq) and guidance—to them.[3] Exegetes maintain that these "equals" are not limited to idols made of stone or wood but also encompass tyrants and devils followed by the polytheists.[4] Furthermore, narrations indicate that some polytheists revered angels[5] and specific human beings as deities, believing that certain divine attributes—including the power to bring benefit or harm and the authority to legislate in Shari'a—had been delegated to these individuals.[6]

Naser Makarem Shirazi posits that the believers' love for God is deeper and more intense than the polytheists' love for their deities, arguing that the former stems from knowledge and gnosis, whereas the latter is born of ignorance and superstition.[7] Muhammad Jawad Mughniyya similarly asserts that the believers' love is superior because they do not associate partners with God in matters of obedience and trust in God, unlike the polytheists, who rely on multiple deities.[8]

Some exegetes suggest that while the polytheists did possess love for God, they were condemned for partitioning this love between God and other deities.[9] Sayyid Mahmud Taleghani argues that if love for others does not rival one's love for God, it does not constitute shirk; rather, it is a natural or instinctive attraction present in all beings.[10]

Qur'an 2:165 and Qur'an 3:31 are cited as evidence that human love for God is possible, and that the love mentioned in these verses is to be understood in a literal, rather than metaphorical, sense.[11] 'Allama Tabataba'i rejects the view that love is exclusively related to material instincts.[12] Citing these verses, Muhammad Taqi Misbah Yazdi also affirms the possibility of loving God, notwithstanding His immaterial and imperceptible nature.[13]

In their exegesis of this verse, scholars have defined loving God as loving perfection,[14] reasoning that since God is absolute perfection, love for Him is inherently love for absolute perfection.[15] Because God encompasses all perfections, believers love Him above all else.[16] It is often posited that one who truly loves God is one who obeys Him.[17] Others interpret "love for God" in this verse as the recognition of God's power and wisdom, combined with faith[18] and obedience.[19] Furthermore, the intensity of an individual's love for God varies according to the strength of their faith.[20] A narration from Imam al-Sadiq (a) emphasizes that a believer must hold God dearer than all other things.[21]

Notes

  1. ↑ Subḥānī, Farhang-i 'Aqāyid wa Madhāhib-i Islāmī, 1378 Sh, vol. 3, p. 94.
  2. ↑ Qurashī Bunābī, Tafsīr-i Aḥsan al-Ḥadīth, 1375 Sh, vol. 1, p. 300; Qarā'itī, Tafsīr-i Nūr, 1388 Sh, vol. 1, p. 252.
  3. ↑ Subḥānī, Wahhābiyyat, Mabānī-yi Fikrī wa Kārnāma-yi 'Amalī, Qom, p. 68.
  4. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 1, p. 566.
  5. ↑ Ṭabāṭabā'ī, al-Mīzān, 1390 AH, vol. 1, p. 405.
  6. ↑ Mughniyya, al-Tafsīr al-Kāshif, 1424 AH, vol. 1, p. 255; Subḥānī, Manshūr-i Jāwīd, Qom, vol. 1, p. 445.
  7. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 1, p. 565.
  8. ↑ Mughniyya, al-Tafsīr al-Kāshif, 1424 AH, vol. 1, p. 255.
  9. ↑ Ṭabrisī, Tafsīr Jawāmi' al-Jāmi', 1412 AH, vol. 1, p. 95; Ṭabāṭabā'ī, al-Mīzān, 1390 AH, vol. 1, p. 406.
  10. ↑ Ṭāliqānī, Partowī az Qur'ān, 1362 Sh, vol. 2, p. 37.
  11. ↑ Ṭabāṭabā'ī, al-Mīzān, 1390 AH, vol. 1, p. 406; Qurashī Bunābī, Tafsīr-i Aḥsan al-Ḥadīth, 1375 Sh, vol. 1, p. 300.
  12. ↑ Ṭabāṭabā'ī, al-Mīzān, 1390 AH, vol. 1, p. 406.
  13. ↑ Miṣbāḥ Yazdī, Sajjāda-hā-yi Sulūk, Qom, vol. 2, p. 27.
  14. ↑ Mughniyya, al-Tafsīr al-Kāshif, 1424 AH, vol. 1, p. 255.
  15. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 1, p. 565.
  16. ↑ Muḥsinī, Ravish-i Jadīd-i Akhlāq-i Islāmī, Kabul, p. 131.
  17. ↑ Mughniyya, al-Tafsīr al-Kāshif, 1424 AH, vol. 1, p. 255.
  18. ↑ Mughniyya, al-Tafsīr al-Kāshif, 1424 AH, vol. 1, p. 255.
  19. ↑ Qurashī Bunābī, Tafsīr-i Aḥsan al-Ḥadīth, 1375 Sh, vol. 1, p. 300.
  20. ↑ Wafā, Tawallī wa Tabarrī dar Qur'ān, Qom, p. 26.
  21. ↑ Wafā, Tawallī wa Tabarrī dar Qur'ān, Qom, p. 26.

References

  • Subḥānī, Ja'far, Manshūr-i Jāwīd, Qom, Mu'assisat al-Imām al-Ṣādiq (a), n.d.
  • Subḥānī, Ja'far, Farhang-i 'Aqāyid wa Madhāhib-i Islāmī, Qom, Tawḥīd, 1378 Sh.
  • Subḥānī, Ja'far, Wahhābiyyat, Mabānī-yi Fikrī wa Kārnāma-yi 'Amalī, Mu'assisat al-Imām al-Ṣādiq (a), Qom, n.d.
  • Qarā'itī, Muḥsin, Tafsīr-i Nūr, Tehran, Markaz-i Farhangī-yi Dars-hāyī az Qur'ān, 1388 Sh.
  • Qurashī Bunābī, 'Alī Akbar, Tafsīr-i Aḥsan al-Ḥadīth, Tehran, Bunyād-i Bi'that, 1375 Sh.
  • Ṭāliqānī, Maḥmūd, Partowī az Qur'ān, Tehran, Shirkat-i Sahāmī-yi Intishār, 1362 Sh.
  • Ṭabāṭabā'ī, Sayyid Muḥammad Ḥusayn, al-Mīzān fī Tafsīr al-Qur'ān, Beirut, Mu'assisat al-A'lamī lil-Maṭbū'āt, 1390 AH.
  • Ṭabrisī, Faḍl b. Ḥasan, Tafsīr Jawāmi' al-Jāmi', Qom, Ḥawza-yi 'Ilmiyya-yi Qom, 1412 AH.
  • Muḥsinī, Muḥammad Āṣif, Ravish-i Jadīd-i Akhlāq-i Islāmī, Kabul, Ḥawza-yi 'Ilmiyya-yi Khātam al-Nabiyyīn (s), n.d.
  • Miṣbāḥ Yazdī, Muḥammad Taqī, Sajjāda-hā-yi Sulūk, Qom, Mu'assisat Āmūzishī wa Pizhūhishī-yi Imām Khomeinī (ra), n.d.
  • Miṣbāḥ Yazdī, Muḥammad Taqī, Shukūh-i Najwā, Qom, Mu'assisat Āmūzishī wa Pizhūhishī-yi Imām Khomeinī (ra), n.d.
  • Mughniyya, Muḥammad Jawād, al-Tafsīr al-Kāshif, Qom, Dār al-Kitāb al-Islāmī, 1424 AH.
  • Makārim Shīrāzī, Nāṣir, Tafsīr-i Nemūneh, Tehran, Dār al-Kutub al-Islāmiyya, 1371 Sh.
  • Wafā, Ja'far, Tawallī wa Tabarrī dar Qur'ān, Qom, Pizhūhishkada-yi Taḥqīqāt-i Islāmī, n.d.

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