The Holy Quran, like a pure and inexhaustible spring, serves as a guide for exalted living and practical guidance for humanity. Verse 4 of Surah Al-Baqarah (وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ And those who believe in what has been revealed to you, [O Prophet], and what was revealed before you, and of the Hereafter they are certain) is the central focus of this discourse, which examines the concept of faith in revelation and certainty in the Hereafter from psychological and mystical perspectives within a practical framework. This interpretation is composed in a refined and solemn language intended for specialist audiences and academic environments, enriched by literary allusions and metaphors, while preserving its scientific and research-oriented nature. The objective is to elucidate faith in revelation as a fundamental attribute of the pious, which leads not only to belief but also to practical application and utilisation of revelation in everyday life.
The verse, using the language of revelation, considers faith in the descent of revelation as one of the characteristics of the pious. The language of revelation, meaning a divine and direct expression, emphasises the credibility and authenticity of the verses content and introduces the pious as its primary addressees.
For researchers, this viewpoint underscores the necessity of studying the divine language of the Holy Quran and its influence on human guidance.
The phrase Ma Unzila refers to the descent of revelation, encompassing the Quranic revelation (إليك) and the revelations of previous prophets (من قبلك). This inclusivity introduces faith in all prophets and divine revelations as an integral component of complete faith.
This concept emphasises the unity of divine religions and the continuity of revelation throughout history and necessitates comparative religious analysis for academic audiences.
The Holy Quran discusses revelation both briefly and in detail, considering various contexts, directions, and effects. This diversity highlights the importance of revelation as the axis of religion and its complexity as a divine phenomenon.
For researchers, this point stresses the need for a multifaceted study of revelation within the framework of theology and philosophy of religion.
Faith in revelation is a fundamental attribute of the pious; the pious are those who believe in divine revelation. This principle introduces faith in revelation as a necessary condition for piety and guidance.
This perspective emphasises the central role of revelation in religion and necessitates the examination of faith as a theological and psychological phenomenon for educated audiences.
Faith in revelation requires utilisation and practical engagement with it. The pious benefit from the verses of revelation in practice and apply them in their daily lives.
This perspective transforms faith from a theoretical state into a practical one and highlights the necessity for researchers to analyse the practical function of revelation in human behaviour.
The Holy Quran contains no verse that explains the essence, mode of descent, existence, or manner of realisation of revelation within the hearts of the prophets. This silence indicates the precedence of faith and practice over theoretical understanding of revelation.
For academic audiences, this silence necessitates an analysis of the Qurans practical approach towards theoretical discourses.
Comprehending the nature of revelation, its mode of descent, and its realisation within the prophets hearts is a profound and difficult task. Revelation, as a transcendent phenomenon, lies beyond ordinary human understanding.
This complexity necessitates deep and specialised study of revelation within the frameworks of philosophy of religion and mysticism for prominent researchers.
The Holy Quran seeks faith in revelation and action upon it, not philosophical or theoretical explanations. This approach emphasises the practical nature of religion and avoidance of unnecessary discussions.
This viewpoint prioritises felicity and guidance over theoretical knowledge and calls for a reconsideration of theological methodologies for educated audiences.
God in the Holy Quran does not pursue scholastic games, verbosity, or fanciful structures to explain revelation. This critique targets theoretical and impractical methods that stray from the primary purpose of religion.
For researchers, this critique necessitates a re-evaluation of religious education methods with an emphasis on their practical function.
Just as a patient is healed by taking medicine without knowing its ingredients, faith and action upon revelation lead to felicity without comprehending its essence. This metaphor highlights the precedence of acting upon revelation over theoretical understanding.
This analogy necessitates for academic audiences an analysis of the practical role of faith compared to theoretical knowledge.
The method of the prophets is based on faith and action, not fanciful and theoretical debates common in scholastic methods. This distinction highlights the practical and guidance-oriented approach of the prophets in contrast to intellectual and impractical methods.
This viewpoint calls for researchers to conduct comparative studies on prophetic educational methods and modern educational systems.
Philosophy that does not lead to action is like the story of an egg where the philosopher proves there are three eggs but cannot eat them. This critique emphasises the futility of theoretical knowledge without faith and action.
For educated audiences, this metaphor necessitates reconsidering the philosophy of religion and aligning it with practical outcomes.
The Holy Quran speaks of revelation to non-prophets such as the bee (وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ, An-Nahl: 68, And your Lord inspired to the bee), the earth, and the mother of Moses. These examples introduce revelation as a broad and divine communication.
These instances urge researchers to analyse the comprehensiveness of revelation and its function in non-human beings.
Theoretical disputes should not lead to excommunication, as such differences do not harm the truth of revelation and faith. This critique emphasises the necessity of unity in the face of theoretical disagreements.
For academic audiences, this viewpoint calls for the study of religious unity and avoidance of sectarian fanaticism.
The verse وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنْسِ وَالْجِنِّ يُوحُونَ إِلَىٰ بَعْضِهِمْ بَعْضًا زُخْرُفَ الْقَوْلِ غُرُورًا (Al-Anm: 112, And thus We have made for every prophet an enemy from among the devils of mankind and jinn, inspiring to one another decorative speech as deception) speaks of ornamental and satanic revelation.
This verse stresses the existence of non-divine revelations and the necessity to distinguish them from divine revelation.
The verse إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ (Al-Isr: 9, Indeed, this Quran guides to that which is most suitable) introduces revelation as a guide towards the most upright path.
This perspective highlights the guiding role of revelation and calls for researchers to analyse the guiding function of the Holy Quran.
Revelation, in its general meaning, is the communication of God with any being, including prophets, saints, or even animals. This definition introduces revelation as a divine and extensive connection.
For educated audiences, this definition necessitates analysing revelation as a comprehensive phenomenon in theology.
The relationship between God and humans, even during the occultation, is not severed, and God can establish communication with all beings. This viewpoint emphasises the possibility of direct human communication with God and the expansiveness of divine mercy.
This principle calls upon researchers to study the relationship between humans and God within the frameworks of mysticism and religious psychology.
The saints of God sit beneath the rain of divine mercy and reach direct communication with God through supplication. This metaphor introduces supplication as a means to receive divine grace.
For academic audiences, this metaphor necessitates analysing supplication as a mystical and psychological act.
The prayer rug, prayer, supplication, recitation, and seclusion are for communication with God, and humans must dedicate time for these acts. This principle introduces religious practices as tools for strengthening the relationship with God.
For researchers, this view stresses the necessity of studying the function of worship in enhancing spiritual connection.
Intermediaries have severed the relationship between humans and God, and humans must establish direct communication with God. This critique emphasises the necessity of unmediated communication with God and avoidance of dependence on intermediaries.
For educated audiences, this viewpoint calls for revisiting religious structures and focusing on direct relationship with God.
Revelation in the specific sense (Qur'an and prophethood) is exclusive to prophets, but divine connection (grace, honour, mystical vision) is possible for all. This view stresses the universality of divine mercy and the possibility of grace for all humans.
For researchers, this principle necessitates analysing the expansiveness of divine grace within mysticism and theology.
Humans' self-undervaluation prevents them from seeking communication with God and deprives them of divine grace. This critique stresses the necessity of spiritual self-confidence and seeking grace from God.
For academic audiences, this view calls for psychological analysis of self-undervaluation and its impact on spirituality.
The beggar dislikes whole bread because he is accustomed to stale bread; similarly, humans, due to self-undervaluation, distance themselves from divine grace. This metaphor introduces self-undervaluation as an obstacle to receiving divine mercy.
For researchers, this metaphor necessitates studying psychological obstacles on the path of spirituality.
In the past, beggars in Tehran gathered various items (tea, sugar, bread, onion) in a sack and lived with them. This memory, as the background for the metaphor of the beggar and the whole bread, illustrates simplicity and habituation to scarcity.
For educated audiences, this memory calls for cultural and social analysis of human habits.
The beggar separated the gathered items and lived with them for a week, although the items were dirty and mixed. This observation emphasises humans habituation to undesirable conditions and distancing from sublime grace.
For researchers, this point stresses the necessity of analysing the impact of habits on spirituality and human growth.
Humans are like the beggar who, due to habituation to lowly conditions, distance themselves from divine grace (like whole bread). This conclusion introduces self-undervaluation as an obstacle to receiving revelation and divine grace.
For academic audiences, this view calls for studying psychological and cultural barriers on the spiritual path.
Scholars are asked how many hours they have sat under God's revelation and why they have not received divine grace. This question challenges religious scholarship to focus on practical connection with God rather than theoretical debates.
For researchers, this question necessitates revising methods of religious science and focusing on spiritual experience.
Moses' mother received revelation without knowledge of morphology, syntax, principles, or logic, because she sat under the rain of divine mercy. This example emphasises the priority of seeking and communication with God over theoretical knowledge.
For educated audiences, this view calls for analysing the role of spiritual experience versus theoretical knowledge.
Humans must sit under the burden of the Almighty and establish communication with God without requiring permission or exception. This invitation stresses the simplicity and accessibility of communication with God for all.
For researchers, this principle necessitates studying the accessibility of divine grace and the role of human will in it.
Communication with God is simpler and easier than imagined, just as God reveals to the bee and the earth. This view emphasises the ease of receiving divine grace and God's boundless mercy.
For academic audiences, this point calls for analysing the simplicity of spiritual communication within mysticism.
Humans must act and sit under the burden of the Almighty to experience the reality of revelation. This invitation shifts from theoretical discussion to action and direct experience of divine grace.
For researchers, this call stresses the necessity of studying practical experience versus theoretical debates in theology.
The interpretation of the fourth verse of Surah Al-Baqarah (وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ) with a psychological and mystical approach reveals the depth and comprehensiveness of the Qur'anic teachings. Faith in revelation, like a pure tree, encompasses not only belief in divine verses but also acting upon them. The Holy Qur'an, instead of theoretical explication of revelation, emphasises faith and practice and avoids fanciful and impractical discussions. The method of the prophets is based on faith and practice and steers clear of fruitless philosophies and theoretical disputes that lead to excommunication. Revelation, in the general sense, is a widespread connection with all creatures, and humans can, through supplication and worship, be under the rain of divine mercy. Critique of self-undervaluation and invitation to direct communication with God offer a practical path to receiving divine grace. This interpretation, emphasising practical experience, self-purification, and seeking grace, guides humans towards guidance and felicity.
Supervised by Sadegh Khademi
