Verse 62 of Surah Al-Baqarah, akin to a radiant jewel within the Divine Scripture, provides an all-encompassing and universal framework for elucidating the principles of faith and the criteria for acceptance before the Lord. This verse, structured in a tripartite manner encompassing subject, content, and purpose, offers steadfast guidance for recognising the path to human felicity and salvation. The subject of the verse includes the principal human groups with diverse beliefs; its content specifies the criteria for true faith; and its purpose promises divine reward and spiritual tranquility. This commentary, adopting a scholarly and analytical perspective, delves into the profound meanings of the verse and, by utilising refined analogies and logical reasoning, establishes a connection between Quranic knowledge and the research needs of erudite audiences. Emphasising deep discourse and meticulous analysis of Quranic concepts, this work becomes a valuable resource for scholars of religious sciences.
Verse 62 of Surah Al-Baqarah, like a robust edifice, consists of three fundamental pillars:
This structure, resembling three branches of a mighty tree interconnected, demonstrates the Qurans method of presenting concepts systematically and logically. The subject delineates the scope of the verse; the content explicates divine criteria; and the purpose reveals the ultimate aim and result of faith. From a rhetorical standpoint, this framework elevates the verse to one of the masterpieces of the Divine Word in discussing faith and felicity.
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Translation: Indeed, those who have believed and those who were Jews and the Christians and the Sabianswhoever believes in Allah and the Last Day and does righteousnesswill have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.
The verse introduces four groups as the subject of discussion: the believers (al-ladhina amanu), the Jews (al-ladhina hadu), the Christians (nasara), and the Sabians (sabieen). These groups, akin to mirrors reflecting the diversity of human beliefs, are selected due to their prevalence and social presence in human history, not because of intrinsic truthfulness.
The believers, placed foremost, represent faith in the truth. The Jews and Christians, due to deviation from pure monotheism, and the Sabians, because of pagan and star worship beliefs, are ranked lower. This selection, like a map of humanitys religious geography, underscores the Qurans comprehensiveness in addressing all humanity. It represents not affirmation of truth but a reflection of their social reality in early history.
From a logical and rhetorical perspective, these four groups are mutually exclusive, encompassing a full spectrum of beliefs, from truth (believers) to falsehood (Sabians). This exclusivity, akin to the distinction between noun, verb, and particle in grammar, denotes fundamental differences among them.
The believers, as the apex of faith, stand opposed to the Jews and Christians, who have deviated, and the Sabians, who walk in the path of polytheism. This distinction, like a precise demarcation line in logic, emphasises the necessity of a unified criterion for all groups: true faith.
The verse makes a subtle distinction between al-ladhina amanu and man amana. The former refers to apparent and stereotypical faith, whereas the latter denotes true, heartfelt faith. This distinction, like separating the gem from the shell, prevents meaningless repetition (lahw) and emphasises the depth of faith.
Rhetorically, this difference prevents attributing superficial faith to true believers. Believers, although outwardly right, are not accepted without heartfelt faith. This explanation invites transition from the outer to the inner aspect of faith.
The verse establishes true faith as a uniform criterion for all groups. The Sabians must renounce polytheism, the Jews and Christians must return from deviation, and the believers must transform their superficial faith into true faith. This criterion, like a divine scale, measures all equally.
Philosophically, this message emphasises the unity of truth in Abrahamic religions, and theologically, it reflects the Qurans universal outlook on human felicity.
True faith rests upon three pillars:
These three criteria, like the three columns of a magnificent edifice, render faith a firm and complete structure. Faith in God illuminates the heart with the light of monotheism; belief in the Hereafter summons accountability for actions; and righteous deeds manifest faith in practice.
Righteous deeds are those acceptable before God, not merely by human or societal judgement. This criterion, like a divine signature, differentiates deeds from personal claims.
Anyone, even a disbeliever, may regard their deeds as righteous, but only deeds righteous inda Allah receive divine reward. This explanation, from an ethical philosophical perspective, emphasises the distinction between intrinsic good and apparent good.
The verse differentiates between ajr (general recompense) and ajr inda rabbihim (reward with their Lord for true believers). Ajr is a reward given to all creatures, even disbelievers or animals, for their actions; however, ajr inda rabbihim is a special recompense reserved solely for true believers.
This distinction, like separating pure water from muddy water, manifests divine justice. God recompenses every deed but the special reward belongs only to true faith and righteous action. In ethical philosophy, ajr is a common wage, whereas thawab is the specific reward for believers.
The verse laysa bi-dhallmin lil-abd (God is not unjust to the servants) demonstrates absolute divine justice. God does not wrong any being, from believers to disbelievers and animals, even by the smallest amount.
This justice is manifested in granting recompense to all creatures and reserving special reward for the believers. God is like a just judge who precisely fulfils the rights of every entity.
Quranic discourse, like a key to unlocking the doors of knowledge, is essential for profound understanding of the Divine Word. Neglecting discourse is tantamount to disrespecting the Quran, as it deprives the mind of maturity and clarity.
The recommendation to form small discussion groups, even with two or three members, and to allocate regular time for dialogue, is a means of deepening understanding and nurturing dynamic intellects. From an epistemological perspective, this method opens the mind and ripens meanings.
Understanding the Quran should be surgical and analytical, not merely rote memorisation or accumulation of verses and narrations without analysis. Religious sciences should transform scholars into Quranic surgeons capable of exploring the depths of meanings.
This critique serves as a warning to religious sciences, emphasising the necessity to move from superficiality to depth, and from memorisation to analysis. Seminaries must cultivate thinkers who not only recite the Quran but dissect it and extract its meanings.
Faith without knowledge is impossible, as faith is a heartfelt cognition accompanied by awareness. Ignorance precludes true faith unless it is compounded ignorance.
This relationship, like the root and tree, demonstrates the necessity of knowledge in faith. The verse in kuntum talamun (if you but knew) emphasises this connection.
Righteous deeds are the fruit of faith and knowledge. If one possesses knowledge and faith, righteous deeds inevitably follow. Absence of action indicates weakness of faith.
This relationship resembles the link between ablution and prayer: ablution is the prerequisite and prayer is the goal. Faith is the cause of action, and action is the effect of faith. Faith is superior as the root
