Verse 286 of Surah Al-Baqarah, as a resplendent gem within the constellation of Qur'anic knowledge, portrays the faith of the Messenger and the believers in God, angels, the divine scriptures, and the Messengers. This verse not only establishes the foundational epistemic framework of faith but also addresses the religious seminaries as the bearers of this transcendent knowledge. The distinction between seminary sciences, grounded in revelation and the integration of knowledge and mysticism, and university sciences, which pursue merely material knowledge, is elucidated within this verse and its interpretation. This treatise, through contemplation on the central role of angels within the cosmic order and the responsibility of seminaries in the actualisation of complete faith, authenticity, and social commitment, provides a profound exposition of these teachings. The structure of this examination, adopting a scientific and systematic approach aligned with the content of the lecture series, is designed to present all epistemic, mystical, and social dimensions of the verse within an academic and exalted framework.
أَمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ
The Messenger has believed in what was revealed to him from his Lord, and so have the believers. Each one has believed in God, His angels, His books, and His Messengers.
This verse, like a multifaceted prism, defines faith in four fundamental axes: belief in God, angels, divine scriptures, and Messengers. This faith is not merely a heartfelt conviction but a comprehensive epistemological system guiding believers towards spiritual and social elevation. The central position of this verse in elucidating the station of believers addresses religious seminaries as inheritors of this faith.
Seminary sciences, akin to a pure river springing from the source of revelation, intertwine knowledge and gnosis. These sciences not only seek theoretical knowledge but aim at nurturing mystical insight and comprehension of the existential reality of human beings and existence. Conversely, university sciences resemble a tree cultivating only material branches, devoid of spiritual gnosis. Although an individual may incline towards mysticism within a university context, such inclination exists outside the educational system and is comparable to a flower blooming in foreign soil.
In the cosmic order, angels resemble radiant stars illuminating the heavens of creation following the Divine Light. This exalted status, indicated in the verse by their precedence over the scriptures and Messengers, underscores the importance of knowledge of angels in the faith of believers. In Islamic philosophy, humans are described as beings inferior to God yet superior to other creatures; however, angels, as divine intermediaries, possess a higher rank.
The Noble Qur'an mentions angels more than seventy times, and traditions cite them over ten thousand times. This multiplicity resembles raindrops enveloping the entire universe. Angels are divine administrators and agents with hundreds of duties, ranging from provision and the descent of blessings to revelation and oversight of calamities, governing the cosmic system. For every particlefrom the heavens to the earth, from water to soilthere exists an angel who acts as a divine guardian maintaining universal order.
Angels, like tireless agents, undertake diverse duties. They inhale the soul of the believer, akin to a breeze caressing a flower. They spread their wings for seekers of knowledge as if laying a carpet of light for scholars to sit upon. In the celestial realm, comparable to an exalted palace, angels convene and greet the devotees of the Ahl al-Bayt, signifying a profound spiritual bond. Some angels, whose creation is honoured by the light of Hasan and Husayn (peace be upon them), stand as radiant standard-bearers in the celestial kingdom.
The creation of angels resembles a fountain dispersing countless droplets at a single moment. This distributive creation, unlike the sequential creation of humans which requires time and process, is instantaneous and limitless. The believer, through their faith, creates angels, and angels, in turn, preserve the believer; as if in a spiritual dance, each complements the other.
The believers addressed in the verse are like steadfast pillars bearing the trust of divine knowledge. Seminaries, as exemplars of these believers, are obliged to institutionalise complete faith, deep-rooted authenticity, and social commitment within themselves and their students. This station is not out of prejudice but an invitation towards elevation and reform of religious knowledge.
Religious knowledge, which ought to flow like a pure spring of mystical gnosis, has at times fallen into superficiality and, in understanding beings such as angels, has functioned like university sciences. This deficiency acts as a shadow over the light of knowledge, necessitating a revision of the religious educational system. The removal of sources like Kitab al-Maalim, which contained narrations about angels, signifies this weakness.
Seminaries must be like lush gardens nurturing complete faith, authenticity, and social commitment in their students. These seminaries, as the beating hearts of religious knowledge, ought to strengthen the sense of angelic presence within themselves, as though a divine breeze flows among them. Students who learn knowledge solely for themselves resemble fruitless trees that cast no shade for society.
The export of the epistemic revolution is like spreading a carpet of light globally, offering Qur'anic knowledge to humanity. This mission is accomplished not through conflict but via scientific dialogue and the presentation of angelic knowledge within the framework of the modern world. Seminaries must, relying on religious sciences including religious psychology, address the spiritual maladies of the world as physicians prescribing divine remedies.
The silence of religious knowledge regarding global oppression is like the extinguishing of a lamp in darkness. This silence, sometimes due to avoiding foreign language education or confinement to traditional teachings, impedes the global role of seminaries. Religious knowledge must courageously, like the scholars of old who experienced the presence of angels, speak out against global oppression.
Angels, as loyal guardians, escort humans through life alongside rivals and adversaries. This protection is conditional upon piety; if the believer transgresses, angels withdraw, and Satan, who has greater power than humans but less knowledge, inflicts harm. This mechanism is akin to a shield that endures only through piety.
The preservation of religion amid hardships and deficiencies in religious knowledge resembles a miracle that has maintained divine light in darkness. This miracle has been realised through angels who have preserved seminaries and students against adversaries. Todays students, stronger than those of the past, possess global capacity and must, with practical faith in angels, present this heritage to the world.
Verse 286 of Surah Al-Baqarah, like a clear mirror, reflects the faith of believers in God, angels, scriptures, and Messengers. This verse addresses seminaries as the bearers of this faith, calling them to realise complete faith, authenticity, and social commitment. Angels, as cosmic administrators and divine agents with hundreds of dutiesfrom inhaling the believers soul to protecting themgovern the cosmic order. Religious knowledge, which should integrate mystical gnosis with science, has at times fallen short in understanding angels and requires reform. Seminaries must enhance the sense of angelic presence and engage in scientific dialogue with the world to disseminate Qur'anic knowledge globally. This mission, like spreading a carpet of light, actualises the export of the epistemic revolution and preserves religion against oppression and darkness.
Supervised by Sadegh Khademi
