Surah Al-Baqarah, as a precious gate in the treasury of divine revelation, with its profound verses and guiding themes, constitutes an unparalleled guide for humanity. Verse four of this Surah, by elucidating faith in divine revelation and certainty in the Hereafter, appears as a torch illuminating the path of piety and gnosis. This book, adopting a scientific and noble approach, undertakes a precise and methodical analysis of this verse, integrating the content of the lectures and supplementary analyses, thereby providing a comprehensive perspective for educated and specialised audiences. The aim is to clarify the truth of revelation, critique epistemological deviations, and examine the possibility of attaining divine grace. The present text, employing a dignified language suited to the academic milieu, conveys all details with explanation and elaboration, and enriches its semantic depth through literary metaphors and allegories.
وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ (Al-Baqarah: 4)
Translation: And those who believe in that which has been revealed to you and that which was revealed before you, and of the Hereafter they are certain.
Verse four, as a continuation of the description of the God-fearing, introduces faith in divine revelation (both Qur'anic and antecedent) and certainty in the Hereafter as salient attributes of the pious. This verse appears as a mirror reflecting the complete characteristics of the God-fearing.
The phrase "and of the Hereafter they are certain" (وَهُمْ بِٱلْءَاخِرَةِ يُوقِنُونَ), with emphasis and exclusivity, indicates a special concern for certainty in the Hereafter. This structure acts as a bold underline highlighting the importance of this attribute among the qualities of the pious.
In the verse, the transformation from "believe" (يُؤْمِنُونَ) to "are certain" (يُوقِنُونَ) denotes an elevation in epistemic rank from faith to certainty. Faith can coexist with forgetfulness, error, and disobedience, whereas certainty, as a purified essence of faith, is incompatible with doubt, distraction, and disobedience.
The difference between faith and certainty is like the difference between sadness and pain, or joy and danger. Sadness and joy can be forgotten and coexist with opposing states, but pain and danger, due to their intensity and deep impact, cannot be erased from the mind. Faith, like sadness and joy, may accompany forgetfulness and error, but certainty, like pain and danger, is steadfast and unforgettable.
It is narrated: When a man commits adultery, faith leaves him. This tradition indicates that faith is subject to diminution or loss, whereas certainty, due to its firmness, is immune to such defects.
Previous discussions about the sending down of scriptures and revelation have led to an examination of their spiritual context and characteristics. Revelation is like a clear stream flowing from the divine origin towards humanity.
The aim of analysing revelation is to identify epistemological challenges and the possibility of practical utilisation. Revelation is not merely a theoretical subject but a practical guideline for guiding humanity.
The fundamental question is whether revelation is accessible to the cognoscenti. This question is an invitation to explore the possibility of non-prophets connection to divine grace.
Religious sciences historically have been confined to formal, verbal, and theological discussions and have neglected the spiritual reality of revelation. This limitation acts like a veil concealing the light of revelation from view.
Religious scientific texts mainly focus on words and meanings and have disregarded spiritual and existential truths. This deficiency resembles a structure built without a firm foundation.
Religious science has divided into two currents: the outwardly oriented (focused on reasoning) and the inwardly oriented (focused on spirituality). Both currents, due to deviations, have distanced themselves from the reality of revelation.
The mystics, due to lack of scientific grounding, have fallen into fantasies and unfounded claims. This deviation is like a path leading not to the destination but to a cul-de-sac.
The outward and inward groups historically have failed to realise religious flourishing and dignity and have been subject to governmental domination. This failure is like a shadow cast over the history of religious knowledge.
Occasionally, spiritual individuals have emerged among both groups, but these exceptions resemble a flower in the desert that does not bring spring.
Unfamiliarity with the essence and effects of revelation results from concentration on words and imaginations. This neglect is like dust settled on the mirror of the reality of revelation.
Belief in the Hereafter is innate and rational, rooted in the nature of all creatures, including humans and angels. Action and consequence do not reside in the same container, and the Hereafter is the container in which the results are realised.
Worldly rewards and recompenses are like a preliminary assistance given before the final reckoning. Certainty in the Hereafter looks beyond these aids to the ultimate outcomes of deeds.
Faith in the Hereafter may coexist with sin and hypocrisy, but certainty in the Hereafter protects a person from sin. This distinction is like a line drawn between superficial belief and profound knowledge.
Certainty in the Hereafter distances a person from sin and hypocrisy, while faith in the Hereafter may accompany sin. This principle is like a light illuminating the path of piety.
Religious sciences require a section called Revelation Studies which addresses the truth of revelation, not merely its wording and concepts. This section is like a foundation upon which religious knowledge is established.
Revelation and divine grace are not limited to prophets and are accessible to all. This view is like a window opening the possibility of receiving grace for everyone.
Miracles, occultations, and gnosis are possible for non-prophets, provided one does not sever the connection with revelation. This possibility resembles a stream flowing from the fountain of divine grace.
Humans themselves have severed the connection with revelation but can revive it. This critique is an invitation to reconstruct the bridge of communication with God.
The duties of religious sciences go beyond discussions of contracts, sales, and usury. Religious sciences must address the truth of revelation and the relationship with God.
Mystics lacking knowledge, due to inability to understand the Book and the Sunnah, have distanced themselves from the reality of revelation. This critique is a warning against the danger of unscientific deviations.
Learned scholars who understand the Book and the Sunnah must engage in spiritual engineering and the revival of the truth of revelation. This call is a summons to reconstruct religious systems.
Turning off a television or radio does not deactivate the transmitter; revelation likewise exists in the world and is receivable. This metaphor is like a light indicating the possibility of access to divine grace.
Verse four of Surah Al-Baqarah, by elucidating faith in revelation and certainty in the Hereafter, guides the God-fearing on the path of guidance. The analysis of this verse, adopting a scientific and noble approach, emphasises the distinction between faith and certainty, the reality of revelation, and the necessity of reconstructing religious scientific systems. Certainty in the Hereafter, as the purified essence of faith, protects a person from sin. Revelation is not only a practical guideline for prophets but also an accessible current for all cognoscenti. Critiques of deviations in religious sciences and mystics indicate the necessity of reviving revelation studies and training spiritual specialists. The proposal to establish a section for revelation studies and to reconsider the duties of religious sciences presents a solution to current challenges. This treatise, while preserving all details and adding supplementary analyses, offers a comprehensive and scientific perspective for researchers in Qur'anic sciences.
Supervised by Sadegh Khademi
