of Nokounam, may his secret be sanctified, Session (794)
Verse 285 of Surah Al-Baqarah, like a radiant gem at the conclusion of this lengthy chapter, comprehensively consolidates the Islamic faith and ethical system as a robust edifice. This verse, by elucidating the belief of the Messenger and the believers in God, the angels, the revealed scriptures, and the prophets, and emphasising unity in accepting the Divine Messengers, presents a comprehensive paradigm for a faithful way of life. The supplication We hear and obey
in this verse resonates like a divine melody, depicting submission to the Truth and the seeking of forgiveness. This essay, inspired by this verse, undertakes a theological, social, and ethical analysis of it, with a unifying perspective, aiming to critique division, violence, and historical deviations in both Islamic and non-Islamic societies. Its objective is to, by revisiting this verse within the illumination of Quranic teachings, offer solutions for reducing discord and enhancing religious and human unity. The structure of this work, systematically segmented, explicates the various dimensions of the verse and connects it with contemporary issues, employing a refined and scholarly language suitable for an academic audience.
Surah Al-Baqarah, as the longest chapter of the Holy Quran, encompasses a comprehensive collection of doctrinal, jurisprudential, and ethical knowledge. Verse 285, as a sagacious conclusion, encapsulates this Surah by presenting the essence of Islamic faith in the form of belief in God, angels, scriptures, and messengers. This verse acts as a golden key that opens the doors of guidance and directs the believers towards submission and obedience to the Divine. Just as in Persian literature, the opening and closing lines of a ghazal serve as vessels for the emergence of its themes, this verse, alongside the opening verse of the Surah (This is the Book about which there is no doubt, a guidance for those conscious of Allah
), completes the foundation of guidance.
Surah Al-Baqarah, entitled Al-awl al-uwar (The Longest of the Chapters), is distinguished not only by its length but also by its comprehensive content. This chapter contains the longest verse (yat al-Dayn), encompassing a wide spectrum of rulings, beliefs, and ethics. Verse 285, as the climax of this Surah, presents all these themes cohesively and unifyingly, as if this verse illuminates every facet of the chapter like a pervasive light.
The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [Grant us] Your forgiveness, our Lord. To You is the final destination."
The word mana in this verse signifies finding refuge in the Divine, rather than mere outward safety or physical preservation. This faith is like a steadfast sanctuary that protects humans against worldly and otherworldly storms. Unlike apparent security achieved by armour or a closed house, true faith is submission to the Divine Will, even if it entails martyrdom, hardship, or affliction. This conception portrays faith as an inward journey towards the Divine ultimate goal, where the objective is not worldly comfort but proximity to God.
In this verse, the Messengers faith in the revelation sent to him (bim unzila ilayhi min rabbihi) is distinguished from the faith of the believers. This distinction underscores the exalted station of the Messenger, who had already ingrained belief in God within himself prior to the prophethood and now directs his faith towards the pinnacle of Divine Revelation. The Messenger stands like a lofty summit, at a rank where his faith is directed not at elementary principles but at the zenith of Divine Revelation. This differentiation emphasises the role of the Prophet as the medium of revelation and guide of the community.
The phrase kullun mana denotes the relative and progressive nature of each believers faith. This faith is first directed towards God, then towards the angels (the intermediaries of revelation), then the Divine scriptures (revealed through the angels), and finally the Divine messengers. This sequence, like an organised thread, interconnects the components of faith and manifests the systematic nature of Islamic beliefs. Nevertheless, the relative nature of believers faith indicates the presence of degrees of subtle polytheism or ostentation in some, distancing faith from absolute perfection.
The emphasis on l nufarriqu bayna aadin min rusulih introduces the principle of unity in accepting all Divine messengers as a foundational Islamic tenet. Unlike the Jews and Christians, who divided among their prophets and rejected the finality of the Prophet Muhammads mission, Islam embraces all prophets inclusively, negating discrimination. This unity provides not only an ideological foundation but also a social paradigm for convergence and harmony.
no distinction between messengersaffirms unity in religious acceptance.
Verse 285, by underscoring unity in accepting the messengers, critiques the approach of Jews and Christians who not only denied the finality of the Islamic Prophet but also sowed division among their own prophets. This division, like smouldering fire beneath ashes, led to their collective opposition to Islam. Conversely, Islam, by affirming the principle of no distinction
, respects all prophets and suffers internal strife as well, as they momentarily unite against a common enemy.
Divisions within Islamic societies, such as the strife between Shia and Sunni, Akhbari and Usuli, or Left and Right factions, have roots in colonial policies. Colonialism, like kindling beneath a boiling pot of discord, has inflamed these conflicts and weakened Muslim communities. These divisionsfrom the Akhbari-Usuli conflicts of past centuries to contemporary disputes among extremist groups such as the Talibanall illustrate external influences distorting religious unity.
Violence, especially manifest in extremist groups such as the Taliban, who act with a Khawarij-like spirit, constitutes the greatest obstacle to religious unity. These groups, opposing the Quranic invitation of We hear and obey
, act with rebellion and violence, thereby exacerbating the misery of Muslim societies. The Quran regards sedition as worse than killing (al-fitnah ashaddu min al-qatl
), emphasising the sanctity of social security and peace.
Religious scholarship, as the guardian of Divine knowledge, is duty-bound to engage in comparative study of revealed scriptures (Torah, Gospel, Psalms) and scientific dialogue (jidal ahsan) to address doubts. Lack of sufficient access to these scriptures within religious educational systems presents a significant barrier to implementing the principle of no distinction
. Comparative study not only refutes the allegation that the Quran is copied from previous scriptures but also strengthens the unity of Divine religions. Religious scholarship must engage with wisdom and moderation, replacing violence with dialogue in interfaith discourse.
The principle no distinction between any of His messengers
offers a model for religious unity. This unity should not be confined to prophets but extended to all humanity. If Shia, Sunni, Jews, and Christians forsook conflict and engaged in dialogue and debate, much global violence would abate. This principle acts as a sturdy bridge linking religions and cultures, facilitating global peace.
Zionism, as a political rather than religious force, has inflamed global unrest by exploiting colonial policies. Distinguishing Zionism from Judaism or Christianity underscores the necessity of separating religion from divisive political agendas. This distinction enables Muslim societies to focus on religious unity and overcome the destructive influences of colonial politics.
Respect for all humans, including non-believers, is a religious and ethical duty rooted in the prophetic ethics, which responded to persecution with wisdom and forbearance. The stories of religious scholars facing slander or curses with humour and patience exemplify this tolerance. A faithful individual should act like a wise healer, meeting insults and violence with a spirit of reform and healing.
In Iran, even non-Muslims share values rooted in Islamic culture due to their living within this cultural milieu. This cultural unity, like a precious gem, manifests Irans potential to model religious unity. Islamic names, shared religious rites, and respect for common values
