of Nokounam Session 157
The opening verses of Surah Al-Baqarah, akin to a magnificent gateway to Quranic knowledge, provide a comprehensive framework for understanding divine guidance and the path to human salvation. These verses, which identify the pious (al-Muttaqn) as the principal addressees of guidance, succinctly and profoundly delineate the characteristics of the virtuous and introduce salvation (fal) as the ultimate human perfection. This exegesis, adopting a scientific and specialised approach, systematically and profoundly explores the content of verses 1 to 5 of Surah Al-Baqarah. The objective is to present a coherent and academic interpretation that meets the theoretical needs of researchers while also offering practical guidance for seekers of guidance. Employing refined metaphors and a dignified style, it endeavours to illuminate the depths of Quranic meanings for erudite audiences.
These verses, like a shining gem at the beginning of Surah Al-Baqarah, provide a comprehensive framework for the elucidation of divine guidance and the characteristics of the pious. Subsequent verses (6 and 7) address the disbelievers, and verses 8 to 20 concern the hypocrites; this segmentation illustrates the logical structure of the Surah in explaining different human conditions vis--vis divine guidance. This structure, resembling a precise map, identifies the pious as the primary audience of guidance while regarding disbelief and hypocrisy as its obstacles.
Guidance in these verses manifests on two levels: firstly, Hud lil-Muttaqn (guidance for the pious), which refers to the general Quranic guidance for the God-fearing based on reason and insight; secondly, Al Hud min Rabbihim (upon guidance from their Lord), which alludes to specific guidance culminating in divine witnessing and vision. The general guidance, like an encompassing light, illuminates the path for all, whereas the specific guidance, like a pure spring, is granted only to those who, through piety and faith, have prepared themselves to receive it.
General guidance, reflected in Hud lil-Muttaqn, depends on human intellect and understanding and includes all the God-fearing. Specific guidance, expressed in Al Hud min Rabbihim, indicates insight and divine witnessing leading to complete well-being and ultimate salvation. This distinction, akin to the difference between general direction and final destination, reveals the epistemological depth of the verses.
The verses introduce the pious with five prominent features: belief in the unseen, establishment of prayer, spending from what has been provided, belief in prior and present revelation, and certainty in the Hereafter. These traits, like pillars of the edifice of salvation, encompass each dimension of human perfection: belief in the unseen (the doctrinal aspect), establishment of prayer (the ritual aspect), spending (the social aspect), faith in revelation (the epistemological aspect), and certainty in the Hereafter (the existential aspect).
These features constitute the means (asbb) to attain salvation. Belief in the unseen is like a seed sown in the fertile soil of the believers heart; establishment of prayer is akin to a bridge guiding the individual towards servitude; spending resembles a stream distributing benevolence throughout society; faith in revelation is like a lamp illuminating the path to truth; and certainty in the Hereafter serves as a mirror reflecting existential truth.
Salvation, as expressed in the verse Ulika Hum al-Muflin (those are the successful), represents the highest degree of human perfection. Salvation, like a lofty summit, is the result of all the qualities of the pious (faith, piety, certainty) and denotes access to truth and divine vision. This level surpasses faith and righteous deeds, encompassing complete well-being and eternal felicity.
Not every believer is necessarily successful. Faith is a necessary condition for salvation, yet salvation is the ultimate outcome of perfections acquired through the path of guidance. An individual may possess belief in the unseen, establish prayer, and give alms, but due to deficiencies in certainty or piety, might not attain salvation. This distinction, like the difference between path and destination, reveals different stages of faith.
The Qurn elucidates the means of salvation in various verses. Besides the characteristics of the pious in the discussed verses, verses such as Qad Aflaha al-Muminn (The Believers Have Succeeded, 23:1) denote faith; Qad Aflaha man Tazakk (The One Who Purifies Himself Has Succeeded, 87:14) points to purification; and Qad Aflaha man Zakkh (The One Who Purifies the Soul Has Succeeded, 91:9) refers to self-purification as causes of salvation. Furthermore, the verse Wa
