Verses 134 and 135 of Surah Al-Baqarah, like a radiant beacon along the path of guidance, emphasise two fundamental principles: individual responsibility for ones deeds and religious unity under the umbrella of Abrahamic monotheism. These verses, articulated with eloquence and profundity, invite former and present nations to reflect on their actions and to avoid division. Verse 134, by underscoring the autonomy of each nation in accountability for its deeds, closes the door on any justification of misguidance, while verse 135, rejecting calls towards Judaism and Christianity, presents the upright Abrahamic faith as the true path of guidance. This treatise, through a scholarly and systematic lens, analyses these verses and integrates the content of lectures and commentaries to offer a comprehensive framework for deeper understanding of these concepts. The aim is to elucidate religious unity, critique discord, and emphasise individual responsibility within an academic context and with a lofty linguistic register.
تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ
Translation: That was a nation that has passed away; to them belongs what they earned, and to you belongs what you earn, and you will not be asked about what they used to do.
This verse, like a mirror reflecting the truth of every individuals and nations deeds, emphasises the independence of accountability before God. Each nation is responsible for its own actions and cannot attribute its misguidance to predecessors. The phrase لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ signifies the principle that every individual or group will reap the fruits of their own deeds, whether virtuous or blameworthy. This notion aligns with the verse لَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ (Al-Anm: 164), which states that no soul bears the burden of another.
The address in this verse is directed to the Islamic nation, not the Prophet (peace be upon him), who is infallible. This address calls the nation to amend their conduct and refrain from blind imitation of predecessors. The phrase وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ emphasises that God questions each nation solely about their own deeds, not those of others.
Verse 134, with clear expression, summons nations to self-awareness and responsibility for their actions. Like a refreshing breeze in the desert of discord, it invites the faithful towards unity and introspection in their behaviour.
وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَىٰ تَهْتَدُوا ۗ قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ
Translation: And they say, "Be Jews or Christians, so you will be guided." Say, "Rather, [we follow] the religion of Abraham, inclining toward truth, and he was not of the polytheists."
Verse 135, by rejecting the invitation to Judaism and Christianity, introduces the Abrahamic hanif religion as the true path of guidance. The word hanfan, meaning uprightness and complete submission to monotheism, indicates the harmony of this religion with human nature and the cosmic order. The phrase وَمَا كَانَ مِنَ الْمُشْرِكِينَ negates any form of polytheism or deviation from Abrahams religion.
The religion of the prophets, like a thread of prayer beads, connects all prophets within the framework of monotheism. This unity is affirmed in the verse شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا (Ash-Shr: 13). Religious differences are the consequence of deviations by subsequent generations who strayed from the path of monotheism.
Religious discord and wars, which are likened to fratricide, result from deviation from the monotheistic system. The multitude of religions and sects, whose number is difficult to count, is indicative of this deviation. This multiplicity, like scattered branches of a tree, has distanced itself from the root of monotheism, leading to fragmentation.
Verse 135, by introducing the Abrahamic hanif religion, calls believers to unity and avoidance of division. Like a star in the sky of guidance, this verse points the true path and warns against deviations.
Islam, as the hanif religion, is compatible with the universe, humanity, and society. This compatibility stems from the centrality of monotheism and conformity with innate disposition (fitrah). The verse فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا (Ar-Rm: 30) emphasises this congruence. The hanif religion, like a breeze harmonising with nature, promotes peace and well-being in individual and social life.
On the path of truth, there are many titles but a single essence. Conversely, on the path of deviation, titles are fewer but manifestations are manifold. This difference arises from the limitations of the human mind in comprehending the vastness of divine truth. Monotheism, like a single sun, unites all prophets under its light.
The hanif religion, through its harmony with human nature and the universe, paves the way to felicity. This section invites believers to reflect upon this compatibility and to avoid division.
The multitude of religious sects is such that it leads humanity to doubt the authenticity of religion itself. This plurality results from ignorance of the truth and inclination towards selfish desires. The verse أَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ (Al-Jthiyah: 23) emphasises the influence of carnal desires in deviation.
The success of secularism is the result of peoples fatigue with religious discord and conflicts. This fatigue, like ashes upon the fire of religion, has weakened trust in it and led people towards irreligion.
The oppressive behaviours of repressive institutions before the revolution inadvertently contributed to the solidarity of the people and the triumph of the revolution. These actions, like wind that fans a flame, stirred public sentiments and prepared the ground for mass participation.
Religious division and the success of secularism are consequences of deviation from monotheism and ignorance. This section underscores the necessity of unity and awareness of religious truth.
The prophets, by steadfast adherence to monotheism, were never engaged in division or conflict. The contemporaneity of multiple prophets, like stars in a single sky, demonstrates harmony and unity. The Imamate, through unified guidance, continues this exemplar.
The event of Karbala, contrary to distorted narratives, was filled with grace and mercy. This event, like a mirror, reflects love and compassion towards the misguided. The verse مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ (Al-Fath: 29) emphasises mercy among the believers.
Prophets and Imams are paradigms of unity and mercy that invite believers to follow this path.
Each individual is responsible for their own self-reformation and rectification. The verse يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ (At-Tahrm: 6) emphasises this principle. Self-reformation is like a gardener who nurtures the sapling of faith and prevents division.
Affection and mercy among believers, especially among seminary students, is essential. Students, as orphans of the Prophets family, deserve respect. Harsh behaviour towards them is indicative of deviation from religious ethics.
Due to their oppression and justice, seminary students are the most deserving to bear witness in religious matters. This view aligns with Shia jurisprudence and the opinions of religious scholars.
Religious education must lead to inner transformation, not merely accumulation of useless knowledge. Non-practical lessons, like a closed book, remain ineffective.
Self-reformation and affection constitute the two wings of flight towards unity and felicity. This section invites believers to embrace these two principles.
Verses 134 and 135 of Surah Al-Baqarah, like two shining jewels, provide a comprehensive framework for understanding individual responsibility and religious unity. These verses, by emphasising autonomous accountability and rejecting division, call believers to adhere to the Abrahamic hanif religion. Division results from ignorance and carnal desires, which have afflicted Islamic nations as well. Prophets and Imams stand as models of unity and mercy who illuminate the path to felicity. Self-reformation and affection among believers are the keys to liberation from division and attainment of eternal felicity.
Supervised by Sadegh Khademi
