Derived from the lecture series of Nokounam, , session (567)
Verses 208 and 209 of Surah Al-Baqarah, like a radiant light in the firmament of religious knowledge, guide the believers towards unity, peace, and avoidance of division. These verses, through a direct address to the faithful, emphasise the necessity of social cohesion and adherence to the divine plan, responding with divine warnings to any deviation from this path. This treatise, relying on profound analyses and employing an exalted language, explicates the meanings of these verses and their implications within the context of the faithful community. The structure of the text is systematically designed to preserve all the details of the lecture and invites specialised audiences to contemplate the concepts of unity and faith.
يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ ٢٠٨
Translation: O you who have believed, enter wholly into peace and do not follow the footsteps of Satan, for indeed he is to you a clear enemy.
فَإِنْ زَلَلْتُمْ مِنْ بَعْدِ مَا جَاءَتْكُمُ الْبَيِّنَاتُ فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ ٢٠٩
Translation: So if you slip after the clear proofs have come to you, then know that Allah is Mighty and Wise.
Verse 208, by the address O you who have believed, calls the believers to enter fully and integrally into the domain of peace and unity (السِّلْمِ). The term السِّلْمِ, as a verbal noun in its absolute form, refers not only to apparent peace but also to profound and internal cohesion within the believing community. Unlike Islam or Taslim, which are semantically flexible, this term denotes the comprehensiveness and stability of peace, as if it is a divine plan that admits no distortion.
The phrase كَافَّةً emphasises the comprehensiveness of this unity, such that faith must preclude any form of division. This concept calls believers to a uniform and harmonious commitment before divine revelation, as if all must enter the domain of faith through a single gate.
The verse, with the explicit prohibition and do not follow the footsteps of Satan, warns believers against pursuing Satans steps. The term خُطُوَاتِ (footsteps) denotes Satans steps or traces, referring to divisive agents such as polytheists, hypocrites, and adversaries. Satan, as a genus (type), encompasses all misleading factors, whether jinn, humans, material or spiritual.
The phrase عَدُوٌّ مُبِينٌ emphasises the manifest enmity of Satan, to the extent that ignoring it signifies negligence and ignorance. This enmity manifests itself in the creation of conflicts and divisions among believers.
Verse 208, like a blazing torch, guides the believers towards complete unity and avoidance of division. This verse, by emphasising السِّلْمِ كَافَّةً, demands the believing community to eschew any discord by adhering to the divine plan and recognising Satan as a manifest enemy.
Verse 209, with the phrase So if you slip after the clear proofs have come to you, refers to the believers slipping after receiving clear evidence (revelation, Quran, infallibility, and prophethood). زَلَلْتُمْ means to slip from the path of truth, caused by carnal desires and biases.
The phrase فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ is a divine warning that recalls Gods might (Azz) and wisdom (akm) against the deviation of believers. This threat indicates Gods seriousness in dealing with those who diverge from the path of unity and faith.
Comparing verse 208 with verse 168 of Surah Al-Baqarah reveals a difference in the scope of address. Verse 168 addresses O mankind and refers to refraining from following Satan in matters of lawful and good things. However, verse 208 addresses believers directly, emphasising their direct responsibility in preserving unity.
Verse 209, with a firm warning, cautions believers against slipping after receiving guidance. This verse, emphasising divine might and wisdom, reminds believers of their responsibility to maintain unity and avoid division.
Disagreements within the believing community, from the dawn of Islam until now, have weakened society like a consuming worm. These conflicts, sometimes between Shia and Sunni, Akhbari and Usuli, or even among the Shia themselves, are signs of weak faith and the dominance of carnal desires.
The text, referring to the verse Indeed, the religion in the sight of Allah is Islam (Al-Imran: 19), considers unity the essence of religion and presents disagreement after knowledge as the consequence of carnal whims.
Religious knowledge, as a base for propagating divine teachings, must pioneer the establishment of unity. However, sometimes, due to the dominance of personal viewpoints, it itself becomes a factor of division. This reality necessitates revisiting the role of religious knowledge in promoting unity.
The current problems of Islamic societies are the results of historical oppressions against the infallible authorities. These oppressions have led to social punishments such as division and conflicts. The text, referring to verses like Kill one another (Al-Baqarah: 54), considers death in the way of reform sometimes preferable to a life full of discord.
Disagreements, both past and present, constitute the primary obstacle to the realisation of faithful unity. Religious knowledge, by adhering to the divine plan, must assist in resolving these divisions and compensating for historical oppressions.
Love, like a pure flowing stream, can bond the hearts of believers and eradicate division. Religious scholars, with sincerity and kindness, exemplify true faith and should be role models for society.
The text, referring to the behaviour of scholars as springs of sincerity, stresses the necessity of promoting love among believers.
Spiritual acts, such as salutations and recitation of al-Ftiah, as spiritual gifts, strengthen faith-based bonds. These acts signify sincerity and love in human relations.
Mahr, known in Islamic culture as adq, symbolises love and sincerity. This concept points to the emotional bond between individuals and should be, free from materialism, in service of unity.
Improper behaviours in sacred places, such as overcrowding and disorder, are incompatible with the spirit of enter wholly into peace. Religious scholars bear the responsibility to correct these behaviours through education on the etiquette of pilgrimage.
Love, as a key to unity, must flow in all aspects of the believing community. Spiritual acts, mahr, and correction of behaviours all serve the realisation of faithful cohesion.
Verses 208 and 209 of Surah Al-Baqarah, like two brilliant gems, invite believers to complete unity and avoidance of division. السِّلْمِ كَافَّةً is an ideal attainable only through true faith, love, and adherence to the divine plan. Satan, through his deceptive steps, promotes division, and slipping after receiving clear proofs is met with divine warning. The current problems of Islamic societies are the consequences of historical oppressions and weakness in faith. Religious knowledge, by promoting love and etiquette, can illuminate the path to unity. This exegesis emphasises the necessity of self-purification, strengthening emotional bonds, and the role of scholars in creating a cohesive society.
Supervised by Sadegh Khademi
