The Holy Qur'an, like a profound ocean, conceals endless meanings within its verses, each shining like a gem upon the pinnacle of truth. Verse 69 of Surah Al-Ma'idah, with clear and comprehensive expression, delineates the path of salvation for the followers of divine religions. This verse, emphasising faith in God, belief in the Last Day, and adherence to righteous deeds, provides a shared framework for the salvation of the devout. In this treatise, relying upon Qur'anic lectures and exegetical analyses, endeavours have been made to examine this noble verse with a profound and holistic perspective. The content of this work has been rewritten preserving all details and main points, so as to reflect the Qur'anic meanings and concepts clearly, like a polished mirror.
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئُونَ وَالنَّصَارَىٰ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Indeed, those who have believed, and those who were Jews, and the Sabians, and the Christianswhoever believes in Allah and the Last Day and does righteous deedsthere shall be no fear concerning them, nor shall they grieve.
This noble verse, like a celestial key, opens the gates of salvation to all the devout. By mentioning "those who have believed" (Al-Ladhina Aamanu), "those who were Jews" (Al-Ladhina Hadu), "the Sabians" (As-Sabi'un), and "the Christians" (An-Nasara), the Holy Qur'an expands the scope of divine mercy. This inclusiveness is an indication of the Qur'anic tolerance that regards salvation not as the monopoly of one religion but contingent upon sincere faith and righteous deeds. This verse, like a firm bridge, connects divine religions and seeks the path of salvation in their shared principles.
The Holy Qur'an in this verse regards faith not as a superficial matter but as an inner reality. The phrase "those who have believed" refers to believers whose faith arises from the depths of the heart and is confirmed by righteous deeds. This emphasis on the reality of faith excludes hypocrites and mere superficial claimants from the scope of the verse. True faith is like a tree rooted in the heart whose branches are manifested in good actions.
The phrase "those who were Jews" points to Jews who adhere to the Torah and divine teachings, not those who merely claim religiosity. Likewise, "the Christians" refers to those who follow the path of the Divine Prophets. The order of mentioning these groups in the verse indicates the Qur'an's attention to true devotees whose faith is accompanied by righteous deeds.
The Sabians, mentioned in this verse as "As-Sabi'un", are attributed to the followers of Prophet John (peace be upon him). This group, known to have temples and specific rites in regions such as Ahvaz, are famous for their orderliness and adherence to religious rites. This characteristic distinguishes the Sabians from the Jews, who sometimes rely more on words than deeds. The Sabians, as a people steadfast in their faith, are introduced in this verse as true devotees.
One of the prominent points in examining the Sabians is their baptismal ritual conducted in the Tigris River. In this rite, adults enter the water with their garments, and children are immersed by the ritual master. This ceremony, symbolising purity and renewal of covenant with faith, reflects the piety and order of this community. These observations testify to the depth of the Sabians' religious beliefs and their adherence to spiritual rites.
During a visit to the Sabian temple, a striking point drew attention: the presence of a Qur'an which was not permitted to be opened. This restriction, like a lock on the treasure of knowledge, raises questions. If a book such as the Holy Qur'an, a light for guidance, is not to be opened, what benefit does it offer the devout? This critique arises not from denial but from a zeal for truth-seeking that regards religious knowledge as dependent upon both practice and contemplation.
One visual observation in the Sabian temple was the resemblance of its emblem to that of the Islamic Republic. This similarity, like a historical secret, provokes questions about cultural and historical links among religious communities. Is this emblem a sign of mutual cultural influences, or merely a visual coincidence? This matter, like a key to opening the doors of intercultural dialogue, merits reflection.
Verse 69 of Surah Al-Ma'idah enumerates three fundamental conditions for salvation: faith in God, faith in the Last Day, and righteous deeds. A striking aspect of this verse is the omission of faith in the Messenger. This absence, like a window towards comprehensiveness, indicates that salvation depends on the shared principles of religions. Faith in God and the Resurrection, like two firm pillars, uphold the edifice of religiosity.
Righteous deeds, like the fruit on the branch of faith, remain incomplete without it. The Holy Qur'an, by emphasising "doing righteous deeds" (Amila lian), links religiosity from speech to action. This condition indicates that faith attains perfection only through righteous deeds and, like a lamp in darkness, illuminates the path of salvation.
The phrase "there shall be no fear concerning them, nor shall they grieve" is like a divine promise, offering inner peace to true believers. Fear, the anxiety of the future, and sorrow, the grief of the past, have no place in the hearts of genuine believers. This tranquility, like a cool breeze, soothes the hearts of believers and is a sign of steadfast faith.
The Holy Qur'an introduces fear and sorrow as a scale for measuring faith. A heart free from fear of the future and grief of the past is a sign of strong faith. Conversely, if grief and fear weigh heavily on the heart, faith requires reconsideration. This criterion is like a mirror reflecting the inner truth to the devotee.
One of the prominent points in this lecture is the emphasis on empathy with the oppressed. A world in which one billion people suffer from poverty and hardship cannot be ignored by the devout. Indifference to the suffering of others, like a wall between man and his faith, prevents the realisation of true religiosity. Empathy, like a clear stream, nourishes the believer's heart.
Referring to a narration from the Commander of the Faithful (peace be upon him), who could not tolerate the removal of a jewelled anklet from a Jewish womans foot, the lecture emphasises sensitivity to oppression. In a world where billions suffer, indifference to such tragedies is a sign of weak faith. This critique, like a wake-up call, invites the faithful to reflect on their social responsibilities.
The lecture, alluding to conflicts such as those in Armenia, criticises policies that cause people's suffering. This critique is not directed at individuals but at approaches that prioritise political interests over service to the people. Such speech, like a fire in the field of injustice, underscores the necessity of reform.
Verse 69 of Surah Al-Ma'idah, like a radiant torch, illuminates the path of salvation for all the devout. This verse, emphasising faith in God, the Last Day, and righteous deeds, offers a common framework for salvation. The lecture, elucidating this verse alongside field observations of the Sabian rites, stresses the importance of pragmatism and empathy with the oppressed. The critique of indifference to others' suffering and improper policies calls the faithful to reflect on their social and ethical responsibilities. This work, like a gem in the shell of knowledge, conveys a message of tolerance, justice, and true religiosity.
Under the Supervision of Sadegh Khademi
