Verse 62 of Surah Al-Baqarah, like a resplendent gem within the Divine discourse, offers a comprehensive framework for understanding the doctrinal and ethical principles of the Abrahamic religions. This noble verse, by introducing four prominent social groups in human history and emphasising the criteria of true faith and righteous deeds, provides profound guidance for attaining eternal felicity. In this treatise, adopting a scientific and specialised approach, the content of the related lectures has been systematically rewritten with an elevated and refined diction. The objective is to precisely elucidate the concepts of the verse and to analyse its theological, ethical, psychological, and sociological dimensions for an erudite audience and researchers of Quranic sciences. The structure of this work, with clear subdivisions and detailed analyses, is designed to preserve both the comprehensiveness of content and the literary and scientific appeal and readability.
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Indeed, those who have believed and those who were Jews and the Christians and the Sabians whoever believes in Allah and the Last Day and does righteousness will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.
This verse, like a radiant beacon, illuminates the path of felicity for humanity. By addressing the prominent religious groups in history, it manifests the universality of the Quranic message and, emphasising true faith and righteous deeds, provides a universal criterion for religiosity. This section, by elucidating the text and translation of the verse, sets the stage for deeper analyses.
The noble verse introduces four social groups as principal representatives of religious communities in human history:
These groups, due to their prevalence and social influence at the time of the Quranic revelation, have been the subject of this verse. Their selection is not based on intrinsic veracity but rather on their social and historical manifestation.
From a sociological perspective, these four groups represent the majority of religious populations within their historical context. This choice indicates Divine wisdom in addressing communities that were influential during the time of the Quranic revelation. The verse, through this approach, conveys a timeless and universal message applicable across all eras and cultures.
The noble verse explicitly rejects the acceptance of superficial (apparent) and false (disbelief or polytheism) faith within the sphere of Divine reward. Although superficial faith may appear correct externally, it lacks intrinsic truth and thus holds no value. This critique, like a sharp sword, penetrates the veneer of pretence and emphasises sincerity and truth.
A fundamental question arises here: Why are superficial faith (apparent truth) and disbelief (apparent falsehood) both equally rejected, whereas superficial faith, unlike disbelief, is not inherently false? The answer lies in the fact that superficial faith, by engendering hypocrisy, insincerity, and tarnishing religions reputation, causes a compounded harm. Disbelief, though false, does not damage religions name, whereas superficial faith, through abusing the religions name, undermines its credibility.
In addition to its lack of truth, superficial faith leads to disillusionment and estrangement from religion due to unmet expectations. This phenomenon acts like a lethal poison, weakening public trust in religion and presenting an unreal image of religiosity. Psychologically, this behaviour fosters duplicity and division, resulting in spiritual isolation of the individual and society.
The verse specifies three fundamental criteria for true faith:
These criteria, like steadfast pillars, constitute the foundation of genuine religiosity.
The verse, through the phrase "فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ", refers to the Divine reward for the true believers. This reward, like a precious jewel, is exclusively granted to those who proceed towards Allah with sincere faith and righteous deeds. This ajr is a proximity reward (thawab al-qurba) earned through pure intention for Allah.
The Holy Quran distinguishes between general reward (ajr aam) and reward with their Lord (ajr inda rabbihim). The general reward is given to all creatures, including disbelievers, ir deeds, whereas reward with their Lord is exclusive to true believers whose deeds are dedicated as acts of nearness to Allah. This distinction marks a clear boundary between ordinary good deeds and acts of worship.
Allah, in His absolute justice, recompenses every entityfrom stones and animals to humansaccording to their deeds. This justice is a precise scale that admits no injustice. Another verse, "وَاللَّهُ يَحْكُمُ بَيْنَ الْعِبَاد" (And Allah judges among the servants), affirms this truth.
The phrase "لا خوف عليهم ولا هم يحزنون" alludes to the complete tranquillity of true believers. "No fear upon them" signifies absence of dread concerning the future, and "nor will they grieve" denotes freedom from sorrow about the past. This serenity, like a refreshing breeze, envelops the believers psyche, for they have entrusted all affairs to Allah.
Some interpretations have regarded fear as insecurity and grief as discomfort, but this is a mistaken understanding. From psychological and philosophical viewpoints, fear and grief are existential states rather than absences. These states have real effects on the psyche and cannot be reduced to mere nonexistence. This critique underscores the importance of precise comprehension of Quranic concepts.
Actions based on personal judgment (من عندي) and individual religiosity, due to lack of adherence to Sharia, constitute misguidance. This approach is like a slippery path that distances a person from the truth of religion. Particularly among the educated, inclination towards personal religiosity has become prevalent due to scepticism and reliance on individual discernment.
Examples such as performing prayer without proper attire or excessiveness in covering in female environments exemplify personal religiosity. These behaviours, like broken branches from the tree of Sharia, deviate from Divine competency and lead to extremism or negligence.
Personal fatwas lacking foundation in Sharia are frivolous and invalid. Jurisprudentially, a fatwa must be issued by a just mujtahid, one free from worldly desires. This criterion acts as a precise measure to guarantee the legitimacy of fatwas.
Even mundane actions, such as cooking food or washing clothes, if performed with a Divine intention, are eligible for reward. This message, like a clear stream, demonstrates that all aspects of life can be transformed into acts of worship.
Actions such as murder or unethical trade (e.g., selling burial shrouds dishonestly), even with pure intention, are not righteous. Pure intention does not render unlawful acts lawful. This critique, like a clear mirror, emphasises the necessity of conformity between action and Sharia.
Trade must be conducted with lawful and wholesome intention to merit reward. Selling bridal dresses instead of burial shrouds, like a fragrant flower, exemplifies the positive impact of ethical commerce on society.
Interaction with the poor should be respectful and compensatory of their efforts. Exploiting the hardship of the poor without recompense is akin to hidden oppression that shortens life. This message highlights the importance of social justice.
A true believer feels responsibility towards the weak and manifests anger against oppressors. This characteristic, like a blazing flame, is a sign of following the conduct of the Divine saints.
Verse 62 of Surah Al-Baqarah, like a guiding light, delineates the principles of genuine religiosity. This verse, by introducing four social groups, emphasises the universality of the Quranic message and, through critique of superficial and false faith, specifies the criteria of true faith (belief in Allah, the Last Day, and righteous deeds). The distinction between general reward and reward with their Lord indicates Divine justice and the importance of pure intention. The critique of personal religiosity and individual fatwas stresses the necessity of reliance on Sharia and just mujtahids. Psychological analysis of "no fear upon them and no grief" illustrates the complete peace of true believers. This verse, by inviting absolute faith, proximity deeds, and support for the weak, offers comprehensive guidance for researchers and believers on the path to felicity. From a scientific perspective, this interpretation underscores the importance of precise analysis and avoidance of erroneous interpretations, providing a systematic framework for deeper comprehension of the Divine discourse.
Supervised by Sadegh Khademi
