Verses 111 and 112 of Surah Al-Baqarah, like a radiant beacon in the sky of Quranic knowledge, depict the Islamic worldview in opposition to monopolistic and illusory imaginings. These verses, by deeply critiquing the baseless claims of Jews and Christians regarding exclusivity to Paradise, introduce the authentic criteria for salvation founded upon the two essential pillars of Salm (peace/wholeness) and Isn (benevolence). This exegesis, employing a scientific and systematic approach, elucidates these verses and, by integrating the content of the lecture and specialised analyses, offers a coherent and intellectual framework that serves both academic audiences and seekers of truth. This writing, whilst preserving the fidelity of the original content, invites the reconstruction of an Islamic culture based on health and beneficence, expressed in an elevated and argumentative language.
وَقَالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا أَوْ نَصَارَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۚ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ
Translation: And they said, None shall enter Paradise except those who are Jews or Christians. That is their wishful thinking. Say: Bring forth your proof if you are truthful.
Verse 111 of Surah Al-Baqarah explicitly and decisively challenges the exclusivist claims of Jews and Christians. Such claims, which consider Paradise exclusive to a specific group, resemble a mirage in the desert of knowledge and lack any rational foundation. The Noble Quran, by inviting the presentation of evidence, underscores rationality within religion. From the standpoint of the philosophy of logic, this invitation demonstrates the necessity of argumentation against religious assertions. Exclusivist imaginings, rooted in self-superiority, result in social isolation and intergroup conflict. This verse, like a clear mirror, reveals the futility of illusory beliefs and stresses the importance of action and reasoning against fantasy.
Individuals ensnared in the trap of fantasy, like birds confined within the cage of illusion, are inactive and lack efficacy. Instead of righteous deeds, they rely on baseless claims and perceive themselves as superior to others through arrogance. From the perspective of cognitive psychology, these characteristics indicate cognitive distortions such as grandiosity. Such individuals, rather than constructing a better world, become immersed in delusions of superiority and distance themselves from the reality of life.
This section, by elucidating the Quranic critique of exclusivist imaginings, emphasises the necessity of reasoning and action in response to illusory claims. The discussed verses, by inviting the provision of evidence, pave the way for religious rationality and call the audience to abandon fruitless illusions and proceed towards a reality-based life grounded in action.
بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Translation: Indeed, whoever submits his face to Allah while being a doer of good for him is his reward with his Lord, and there shall be no fear upon them, nor shall they grieve.
Verse 112 of Surah Al-Baqarah, like a pure spring, introduces the criteria for salvation founded on the two pillars of Salm and Isn. Salm signifies existential wholeness and acceptance of others, while Isn denotes graciousness and benevolence. These two pillars form the foundations of the Islamic worldview. In opposition to baseless claims, they serve as two wings enabling mans flight towards worldly and otherworldly felicity. From the perspective of the philosophy of ethics, Salm and Isn establish an inseparable link between inner health and benevolent action.
Salm, the root of Islm, connotes health, felicity, and well-being. Contrary to misinterpretations that degrade Islm to mere submission and subjugation to coercion, this term points to existential wholeness and acceptance of others. From the perspective of Quranic linguistics, Salm is a solid root that preserves its fundamental meaning, whereas submission is a derived form that implies subjugation. This distinction serves as a key to understanding the authentic meaning of Islm, emphasizing health and comfort.
Isn, derived from the root -s-n meaning beauty and goodness, refers to graciousness, kindness, and benevolence towards others, even towards enemies. Being a doer of good is akin to a gardener sowing seeds of goodness in the soil of hearts. From the viewpoint of Islamic mysticism, Isn reaches its highest level in the vision of the Truth, where a person perceives the world with a monotheistic outlook and extends benevolence universally. Salm without Isn is like a barren tree whose branches are void of fruit.
Wajh, meaning the truth and essence of human existence, must be oriented towards God. This orientation functions as a compass guiding man along the path of sincerity. From the perspective of Islamic mysticism, Wajh Allah signifies living in the presence of God and dedicating all actions, from breathing to benevolence, for Him. The Noble Quran states:
فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ
(Surah Al-Baqarah, Verse 115)
Meaning: Wherever you turn, there is the Face of Allah. This verse emphasises the omnipresence of God in existence and invites man to see God in all things.
The Islamic worldview, centred upon Salm and Isn, offers a practical path to felicity. Salm, denoting existential health, and Isn, meaning benevolence, liberate man from the trap of illusion and guide him towards peace and happiness. Wajh Allah, as the orientation of human truth towards God, deems sincerity essential in all actions.
The prevailing culture in many Islamic societies, under the influence of tyrants and oppressors, has become tainted with violence and bitterness. This culture, manifesting through shouting, screaming, and aggression in media and social behaviours, stands in contradiction to the spirit of Quranic Islam. From a historical sociological perspective, such violence is the outcome of imposing an authoritarian culture which, instead of promoting Salm and Isn, fosters division and anxiety. Arabic and Persian films, often characterised by displays of aggression, reinforce this culture.
Dance in Islamic culture, which ought to convey beauty and delicacy like a gentle breeze, has under the influence of violence become a harsh act devoid of refinement. From the perspective of cultural anthropology, this critique reflects the impact of authoritarian culture on performing arts. Dance, which could have symbolised grace and harmony, in the shadow of violence, has turned into an instrument for displaying power.
The Noble Quran, by inviting to kalimatan saw (a single word/unified speech) (Surah Aal Imran, Verse 64), calls monotheists to unity against division. Peace and the absence of fear and grief will be realised when Jews, Christians, Sabians, and Muslims regard one another with a monotheistic vision. From the standpoint of Islamic theology, sectarian prejudices, such as differences between Shia and Sunni, lead to anxiety and division. These verses, like a firm bridge, promote unity over discord.
This section, by critiquing the violent culture imposed upon Islamic societies, stressed the necessity of returning to the Quranic teachings of Salm and Isn. The unity of monotheists, as a solution to eliminate division and anxiety, stands in opposition to sectarian prejudices. Islamic culture, centred on health and benevolence, can guide societies towards peace.
Being a doer of good signifies benevolence towards others, even by the simplest means such as a kiss, a small gift, or a brief visit. Like a flower blooming in the desert, these simple acts can plant sincerity and affection in hearts. From the viewpoint of social psychology, benevolence strengthens human bonds and reduces anxiety. Even a grain of sand or a piece of paper, if given sincerely, is a sign of being a doer of good.
The culture of begging, which habituates humans to receiving rather than giving, is the result of colonial corruption. Being a doer of good means extending the hand, not receiving it. From the viewpoint of social psychology, benevolence enhances self-esteem, whereas begging leads to dependency and corruption. This culture, like a chain, distances humans from health and felicity.
The experience of reforming the habit of not greeting from a scholar, through prolonged and loud greetings, demonstrates the impact of positive behaviour on habit change. Salm, like a key to opening hearts, can improve relationships. From the perspective of behavioural psychology, this act exemplifies the power of positive behaviours in creating change.
This section, by emphasising simple benevolence and correcting social behaviours, demonstrated that Salm and Isn, like two wings, enable man to fly towards felicity. The critique of the culture of begging and promotion of giving open the path for reconstructing an Islamic culture based on health and benevolence.
Verses 111 and 112 of Surah Al-Baqarah, like a blazing torch, illuminate the path to felicity through health and benevolence. These verses, by critiquing exclusivist imaginings, emphasise the necessity of reasoning and action. The Islamic worldview, centred on Salm and Isn, liberates man from the trap of illusions and guides him towards peace and felicity. Wajh Allah, meaning the orientation of human truth towards God, deems sincerity essential in all actions. The critique of violent culture and invitation to the unity of monotheists pave the way for alleviating global anxiety. Simple benevolence, like a cool breeze, bonds hearts and signifies being a doer of good. This exegesis, by presenting a coherent intellectual system, emphasises the necessity of reconstructing an Islamic culture based on Salm and Isn and calls societies towards psychological and spiritual health.
