Verse 62 of Surah Al-Baqarah, akin to a radiant beacon in the firmament of Quranic knowledge, elucidates the fundamental principles of faith and righteous deeds within a comprehensive and all-encompassing framework. This verse, by referencing four social groups (Muslims, Jews, Christians, and Sabians) and emphasising the criteria of belief in God, the Last Day, and righteous action, presents a guiding map for human felicity. In this exegesis, employing a scholarly and academic approach, the content of this verse and its profound analyses are examined. The focal points include the precise identification of the Sabians, the critique of prejudices regarding the concepts of disbelief and faith, and the necessity for scientific study of religions. This treatise, preserving all details and meanings of the original lecture, is composed in a systematic manner with a lofty language befitting an erudite audience, serving as a bridge between Quranic knowledge and academic research.
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 righteous deeds will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.
Verse 62 of Surah Al-Baqarah delineates the foundational concepts of faith and felicity through a tripartite structure:
This structure, from a rhetorical and theological perspective, exemplifies the Quranic method of presenting concepts in an orderly and logical manner. By its comprehensiveness, the verse outlines the path to felicity for all religious groups and underscores the criteria of genuine faith.
The tripartite structure of the verse, akin to a divine blueprint, provides a comprehensive framework for understanding faith and felicity. This framework transcends religious prejudices by emphasising faith and righteous deeds, outlining a shared path for all Abrahamic religions.
Intelligent, scientific, and mature inquiries in Quranic discussions act as keys to unlocking doors of knowledge, assisting in deepening understanding and maturing the interpretation. Such questions steer the mind away from superficiality towards profound analysis.
Questions regarding the identity of the Sabians indicate the necessity for tangible and scientific explanations in Quranic exegesis.
The ambiguity in recognising the Sabians, observable in numerous commentaries, results from a lack of concrete and precise elucidations. This ambiguity signals the need to reconsider interpretative methodologies.
Two factors have limited the provision of detailed explanations concerning the Sabians:
Nevertheless, addressing scientific questions necessitates precise and tangible clarifications to prevent ambiguity and misunderstanding.
Scientific inquiry, akin to a luminous torch, illuminates the path to Quranic comprehension. Clarifying ambiguities about groups such as the Sabians requires a scientific and concrete approach that aids both accurate understanding of the verse and avoidance of potential misconceptions.
Disbelief in Islam denotes the absence of faith in God and the Last Day, rather than embodying dreadful or inhumane characteristics. This definition rectifies negative prejudices against disbelievers.
Disbelief is a doctrinal condition, not an external or ethical trait. A disbeliever may be a polite, rational, and composed individual.
A believer may display unworthy behaviour due to ethical weaknesses, whereas a disbeliever may exhibit commendable and serene conduct owing to upbringing or culture.
Faith pertains to belief, not solely to behaviour or outward appearance. This distinction emphasises the congruence between faith and righteous deeds.
Some disbelievers, owing to beliefs akin to those of believers (such as belief in God or the resurrection), resemble them outwardly. This similarity reflects the complexities of human religious convictions.
Disbelievers encompass a wide variety of beliefs and sects and are not necessarily irreligious. The Holy Qurn affirms the presence of religion among disbelievers through the statement To you be your religion, and to me my religion (Surah Al-Kafirun, Verse 6).
Disbelievers possess diverse religious sects and creeds which must not be conflated with irreligion.
Critiquing prejudices about disbelief and faith, akin to a clear mirror, reveals the true nature of religious concepts. Disbelief and faith depend on belief and should not be judged by behaviour or appearance alone. This perspective facilitates a deeper understanding of the Holy Qurn and equitable interaction with other religions.
The Sabians, a group with a historical antiquity older than the Jews and Christians, regard themselves as descendants of the Prophet Idris and are locally known as Subb, Yayawiyyn, or Idrisiyyn.
The Sabians are an ancient group, tracing their lineage to the Prophet Idris, possessing a distinct identity among Abrahamic religions.
The Sabians reside in India, Iraq (approximately 60,000 to 70,000 individuals), and Iran (about 30,000, primarily in Ahvaz). The liberal environment of Ahvaz, with its ethnic diversity (Persians, Arabs, Kurds), provides a suitable habitat for this group.
The Sabians are a noble, calm, and non-aggressive people possessing a delicate temperament. Their men, adorned with long beards, turbans, and cloaks, resemble traditional depictions of prophets, while their women and girls, with dignified attire, maintain a distinctive identity.
Nobility of the Sabians: The Sabians nobility and tranquility have rendered them a peaceful and distinct group within religious communities.
The Sabians are primarily engaged in goldsmithing and gold trading, although some are also involved in tailoring or bookselling. This expertise indicates their economic and professional status within society.
The Sabians observe an annual baptismal washing ceremony in a river or sea. This ritual is conducted by a Mershed and involves the use of an olive branch, executed with dignity and respect, resembling Christian baptism.
The Sabian Mersheds are trusted and respected leaders who, with nobility, guide religious ceremonies. This trust strengthens the social and religious cohesion of the Sabian community.
The Sabians are exhorted to avoid sin, oppression, and harm to others, and marriage is permitted solely within their own community to preserve their religious and genealogical identity.
The Sabians perform three daily prayers (morning, noon, and evening) directed towards the meridian, and consider themselves possessors of scriptures (Zabur and the Book of Idris). Their loud recitation of their holy book resembles Quranic recitation.
The Sabian Mershed distributes bread and small baklava pieces (approximately one-third the size of a fingernail) along with the Dam Safa. This ritual, akin to the distribution of offerings in other religions, emphasises spirituality and avoidance of wastefulness.
The Sabians possess a combination of features from Sunnis, Jews, Christians (Nasara), and Shiites, such as loud recitation, turbans, and baptismal rituals. These similarities indicate the mutual influence of religions in the region.
The Sabians do not engage in religious propagation, and many inhabitants of Ahvaz are unaware of them. This non-aggressive approach has helped preserve their identity without conflict.
Sunnis regard the Sabians as Ahl al-Dhimmah and People of the Book, permitting the collection of Jizya; however, Shiite jurists do not consider their scriptures authentic. Following the Revolution, the Sabians endeavoured to be recognised as Ahl al-Dhimmah but were unsuccessful.
The Sabians regard themselves as older, nobler, and purer than secular and Western contaminations and seek official recognition as Ahl al-Dhimmah.
The Sabians in Iran and Iraq live peacefully and without conflict alongside Muslims, with their appearance and behaviour resembling that of Muslims.
Hypocrisy in certain religions, such as Christian monks who abstain from marriage yet commit sexual abuse, produces counterproductive outcomes and leads to the disrepute of religion.
Religious science must establish academic chairs dedicated to the study of religions and sects, thereby scientifically proving the superiority of Islam and the Holy Quran.
Religious science should not limit itself merely to linguistic topics such as morphology and syntax, but ought to become a global centre for Shiism that scientifically analyses religions to substantiate its legitimacy.
Ignorance concerning Judaism, Christianity (Nasara), and other religions constitutes a scientific weakness that undermines recognition of friend and foe.
Prior to the Revolution, knowledge of the various types of disbelief and Islamic sects was taught in seminaries and occasionally demonstrated practically (such as visits to Christian cemeteries).
Scholars must acquire tangible familiarity with religions to delineate their distance and proximity to Islam clearly.
From a philosophical perspective, no group is entirely antagonistic or contradictory to another. Differences and similarities enable dialogue and interaction.
Before the Revolution, even non-Muslims showed respect for Shiite scholars; however, this respect has diminished in certain Islamic societies.
Christian cemeteries, distinguished by order, cleanliness, and floral decoration, contrasted with some Muslim cemeteries. Such order demonstrates respect for the deceased.
Non-Muslims bury their dead using machinery and closed coffins. This method is accompanied by technology and reverence for the deceased.
Some Muslims abroad conduct funerals with white carriages and floral adornments, indicating conformity with modern cultures.
In certain cases, non-traditional individuals (such as a doctor wearing a tie) recite the funeral prayer from paper, which is permissible if conducted according to religious conditions.
Plastic coffins and unsanitary morgues are unbefitting the dignity of Muslims and necessitate reconsideration.
Religious science, as a global university, must prove the superiority of Islam through comparative religious studies. Criticism and improvement proposals concerning burial methods signify the need to integrate modernity with Islamic rulings. Tangible knowledge of religions aids in equitable interaction and strengthens religious cognition.
Verse 62 of Surah Al-Baqarah, as a radiant gem within the treasury of the Holy Quran, offers a comprehensive framework for true faith and righteous deed. This verse, introducing four social groups (Muslims, Jews, Christians, Sabians) and emphasising criteria of belief in God, the Last Day, and virtuous action, delineates the path to felicity for all humanity. Precise knowledge of the Sabians, as a noble and peaceful group with spiritual rituals, assists in understanding the context of the verse and the Quranic messages comprehensiveness. Criticism of prejudices regarding disbelief and faith underlines the importance of accurate comprehension of religious concepts. The suggestion to establish chairs of religious studies within religious science supports the scientific proof of Islam and the Holy Qurans superiority. Criticism and proposals to improve burial methods demonstrate the necessity of harmonising modernity with Islamic jurisprudence. This interpretation, articulated in an elevated style and systematic structure, is an invitation towards Quranic knowledge and scientific engagement with religions, facilitating the path to felicity and spiritual tranquillity.
Supervised by Sadegh Khademi
