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Draft:Verse 62 of Sura al-Baqara

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Verse 62 of Sura al-Baqara
Verse's Information
NameVerse 62 of Sura al-Baqara
SuraSura al-Baqara (Qur'an 2)
Verse62
Juz'1
Content Information
Place of
Revelation		Medina
Related VersesQur'an 5:69


Qur'an 2:62 asserts that Muslims, Jews, Christians, and Sabeans attain salvation only through sincere faith in God and the Day of Judgment, accompanied by the performance of righteous deeds. Certain exegetes contend that true faith implicitly requires belief in Prophet Muhammad (s), thereby excluding followers of other religions who reject his mission from salvation. Conversely, a faction of Muslim pluralists interprets this verse as establishing faith in God and righteous conduct as the sole prerequisites for salvation, arguing that adherents of various faiths—including Muslims, Jews, Christians, and Sabeans—who satisfy these conditions are among the redeemed.

Another group of scholars maintains that this verse does not advocate for religious pluralism. Instead, they argue it serves to refute the assumption that mere affiliation with Judaism or Christianity guarantees guidance. From this perspective, the verse underscores that sectarian labels—whether Muslim, Jewish, Christian, or Sabean—hold no intrinsic salvific value absent genuine faith and righteous action.

General Points

The primary objective of Qur'an 2:62 is to establish that faith and righteous deeds are the indispensable conditions for salvation.[1] The content of this verse parallels Qur'an 5:69, with the notable distinction that the phrase "they shall have their reward with their Lord," present in Qur'an 2:62, is absent in Qur'an 5:69.[2] These verses are frequently cited in discussions of religious pluralism to argue for the potential salvation of non-Muslims.[3]

Some exegetes posit that this verse has been abrogated by Qur'an 3:85. Their reasoning relies on the apparent contradiction between Qur'an 2:62, which promises salvation to followers of Judaism, Christianity, and Sabeanism contingent upon faith and righteous deeds, and Qur'an 3:85, which declares that any religion other than Islam is unacceptable and leads to loss in the Hereafter.[4] Sayyid Muhammad Husayn Fadl Allah refutes this claim of abrogation, arguing that no inherent conflict exists between the verses. He interprets "Islam" in Qur'an 3:85 in its generic sense of submission to God, a concept applicable to other monotheistic faiths.[5]

Text and Translation

Difference in the Meaning of Faith

Exegetes differentiate between the meaning of "faith" in the phrase "al-ladhina amanu" (those who believe) and its usage in "man amana" (whoever believes).[6] The former refers to nominal or outward faith; thus, "amanu" designates those who have outwardly professed Islam.[7] Conversely, the latter signifies genuine faith ingrained in the heart, manifesting in one's actions.[8] Consequently, the verse is interpreted as clarifying that salvation depends not on superficial affiliations—such as being Muslim, Jewish, or Christian—but on authentic faith supported by righteous deeds.[9]

Alternative interpretations suggest a temporal distinction: the first phrase refers to faith held prior to the Prophet's (s) mission, while the second denotes faith acquired subsequently.[10] Under this reading, the verse implies that adherents of earlier religions who believed before the Prophet's mission will retain their reward with God only if they embrace his message and act righteously thereafter.[11]

Citing Fakhr al-Razi, some scholars argue that "amanu" in the initial phrase alludes to hypocrites whose belief was verbal rather than heartfelt, hence their grouping with Jews, Christians, and Sabeans. The "man amana" in the subsequent clause identifies those with sincere faith, who are promised divine reward.[12]

Who are the Hadu, Nasara, and Sabeans?

Exegetes offer diverse definitions for these terms:

Sabeans

Main article: Sabeans

There is a lack of consensus among exegetes regarding the identity of the Sabeans.[13] Lexically, "Sabi'un" (Sabeans) derives from the root "saba'a," meaning to depart from one religion to another. It historically referred to star-worshippers who abandoned monotheism for astral veneration.[14] A narration attributed to Imam al-Sadiq (a) characterizes Sabeans as those who rejected prophets and religious laws, lacking a specific sharia or scripture.[15] Another tradition in Tafsir al-Qummi describes them as distinct from Magians, Jews, Christians, and Muslims, identifying them simply as star-worshippers.[16]

In al-Tafsir al-kashif, Muhammad Jawad Mughniyya defines Sabeans as those who believe in God, the Hereafter, and certain prophets, while also holding beliefs in the astrological influence of stars on worldly affairs.[17]

Nasara: Followers of Jesus (a)

Main article: Christians

"Nasara" is the Quranic designation for Christians.[18] Several etymologies are proposed: 1) It refers to Nazareth, the village where Prophet Jesus (a) resided;[19] 2) It stems from the root "nasr" (to help), reflecting the mutual support among Jesus's followers;[20] 3) It signifies their role as helpers ("ansar") of Prophet Jesus.[21]

Hadu: The Jewish People

Exegetes interpret "al-ladhina hadu" as referring to those who adopted Judaism.[22] Some derive the term from "hawd," meaning "return" or "repentance,"[23] alluding to the Jews' repentance after worshipping the Golden Calf.[24] Abdullah Jawadi Amuli notes that the Qur'an refers to Jews using various terms: "al-ladhina hadu" appears ten times, "hudan" three times, and "Yahud" seven times.[25]

Pluralism in Salvation

Main article: Religious pluralism

Certain Muslim advocates of religious pluralism cite this verse as evidence for salvific pluralism.[26] They contend that the Qur'an treats Muslims, Jews, Christians, and Sabeans who believe in God and the Last Day and perform righteous deeds as equals regarding salvation. Consequently, they argue that faith and righteous deeds suffice for salvation and can be realized within any of these religious traditions.[27]

This perspective suggests that the most basic level of salvation—deliverance from eternal punishment—is not exclusive to one faith but is accessible to adherents of various religions who meet specific criteria.[28]

In his exegesis al-Kashif, Muhammad Jawad Mughniyya interprets the verse as addressing individuals who, though they did not encounter Prophet Muhammad (s) or his mission, maintained purity of heart, believed in God, and avoided forbidden acts. The verse thus reassures that Jews, Christians, and Sabeans who lived without access to the Prophet's guidance but maintained faith in God and the Day of Judgment and acted righteously have nothing to fear and are counted among the saved.[29]

Arguments Against Pluralism

Other exegetes reject the pluralistic interpretation. They argue that the verse responds to claims by Jews and Christians who considered themselves God's chosen children (citing Qur'an 5:18)[30] and believed that mere affiliation with their religions guaranteed salvation (citing Qur'an 2:135).[31] Qur'an 2:62 thus functions to invalidate these notions, asserting that labels such as Muslim, Jew, or Christian hold no inherent merit before God. Instead, true salvation is contingent solely upon correct faith and righteous deeds.[32]

Abdullah Jawadi Amuli defines "righteous deeds" as actions compliant with the final revelation, the Qur'an. He asserts that faith in previously revealed scriptures like the Torah and Gospel—which have been distorted and abrogated—is insufficient for salvation.[33] Some exegetes, considering the occasion of revelation, interpret the verse as referring to the salvation available to each nation during the era of its respective prophet.[34]

In Min wahy al-Qur'an, Sayyid Muhammad Husayn Fadl Allah notes that while the verse emphasizes salvation for all groups possessing faith in God and the Resurrection alongside righteous deeds,[35] faith in Prophet Muhammad (s) is an integral aspect of faith in God; thus, rejecting him implies a deficiency in belief in God.[36]

Notes

  1. ↑ Subhani, Manshur-i jawid, 1390 Sh, vol. 14, p. 266.
  2. ↑ Qur'an 2:62; Qur'an 5:69.
  3. ↑ Subhani, Madkhal-i masa'il-i jadid dar 'ilm-i kalam, 1382 Sh, vol. 2, pp. 314-315; Qardardan Qaramaliki, "Naqd-i mudda'iyat-i Qur'ani-yi pluralism-i dini", p. 147.
  4. ↑ Qurtubi, al-Jami' li-ahkam al-Qur'an, vol. 1, p. 436.
  5. ↑ Fadl Allah, Min wahy al-Qur'an, 1419 AH, vol. 2, p. 69.
  6. ↑ See: Fakhr al-Razi, al-Tafsir al-kabir, 1420 AH, vol. 3, p. 535.
  7. ↑ See: Tabataba'i, al-Mizan, 1363 Sh, vol. 1, pp. 192-193; Subhani, Manshur-i jawid, 1390 Sh, vol. 14, p. 272.
  8. ↑ Subhani, Manshur-i jawid, 1390 Sh, vol. 14, p. 272.
  9. ↑ Tabataba'i, al-Mizan, 1363 Sh, vol. 6, p. 67.
  10. ↑ See: Fakhr al-Razi, al-Tafsir al-kabir, 1420 AH, vol. 3, p. 536.
  11. ↑ See: Fakhr al-Razi, al-Tafsir al-kabir, 1420 AH, vol. 3, p. 536.
  12. ↑ Fakhr al-Razi, al-Tafsir al-kabir, 1420 AH, vol. 3, p. 536.
  13. ↑ Fakhr al-Razi, al-Tafsir al-kabir, 1420 AH, vol. 3, p. 536.
  14. ↑ See: Tabarsi, Majma' al-bayan, 1415 AH, vol. 1, p. 242; Fakhr al-Razi, al-Tafsir al-kabir, 1420 AH, vol. 3, p. 536.
  15. ↑ al-Majlisi, Bihar al-anwar, 1403 AH, vol. 53, pp. 5-6.
  16. ↑ Qummi, Tafsir al-Qummi, 1404 AH, vol. 1, p. 48.
  17. ↑ Mughniyya, al-Tafsir al-kashif, 1424 AH, vol. 1, p. 117.
  18. ↑ Turayhi, Majma' al-bahrayn, 1362 Sh, vol. 3, p. 495.
  19. ↑ Tabarsi, Majma' al-bayan, 1415 AH, vol. 1, p. 242; Fakhr al-Razi, al-Tafsir al-kabir, 1420 AH, vol. 3, p. 536.
  20. ↑ Tabarsi, Majma' al-bayan, 1415 AH, vol. 1, p. 242; Fakhr al-Razi, al-Tafsir al-kabir, 1420 AH, vol. 3, p. 536.
  21. ↑ Turayhi, Majma' al-bahrayn, 1362 Sh, vol. 3, p. 495; Fakhr al-Razi, al-Tafsir al-kabir, 1420 AH, vol. 3, p. 536.
  22. ↑ Tabarsi, Majma' al-bayan, 1415 AH, vol. 1, p. 241; Jawadi Amuli, Tasnim, 1387 Sh, vol. 5, p. 31.
  23. ↑ See: Tabarsi, Majma' al-bayan, 1415 AH, vol. 1, p. 241; Fakhr al-Razi, al-Tafsir al-kabir, 1420 AH, vol. 3, p. 536.
  24. ↑ Tabarsi, Majma' al-bayan, 1415 AH, vol. 1, p. 241; Fakhr al-Razi, al-Tafsir al-kabir, 1420 AH, vol. 3, p. 536; Jawadi Amuli, Tasnim, 1387 Sh, vol. 5, p. 31.
  25. ↑ Jawadi Amuli, Tasnim, 1387 Sh, vol. 5, p. 32.
  26. ↑ Subhani, Madkhal-i masa'il-i jadid dar 'ilm-i kalam, 1382 Sh, vol. 2, pp. 314-315; Qardardan Qaramaliki, "Naqd-i mudda'iyat-i Qur'ani-yi pluralism-i dini", p. 147.
  27. ↑ Subhani, Madkhal-i masa'il-i jadid dar 'ilm-i kalam, 1382 Sh, vol. 2, pp. 314-315; Qardardan Qaramaliki, "Naqd-i mudda'iyat-i Qur'ani-yi pluralism-i dini", p. 147.
  28. ↑ Yusufiyan, Kalam-i jadid, 1401 Sh, p. 290.
  29. ↑ Mughniyya, al-Tafsir al-kashif, 1424 AH, vol. 1, p. 118.
  30. ↑ Qur'an 5:18.
  31. ↑ Qur'an 2:135.
  32. ↑ Tabataba'i, al-Mizan, 1363 Sh, vol. 1, p. 193; Mughniyya, al-Tafsir al-kashif, 1424 AH, vol. 1, pp. 117-118; Jawadi Amuli, Tasnim, 1386 Sh, vol. 5, p. 35.
  33. ↑ Jawadi Amuli, Tasnim, 1387 Sh, vol. 5, pp. 66-67.
  34. ↑ Tabarsi, Majma' al-bayan, vol. 1, p. 243; Makarim Shirazi, Tafsir-i nimuna, 1374 Sh, vol. 1, p. 284.
  35. ↑ Fadl Allah, Min wahy al-Qur'an, 1419 AH, vol. 2, p. 69.
  36. ↑ Fadl Allah, Min wahy al-Qur'an, 1419 AH, vol. 2, p. 69.

References

  • Fadl Allah, Sayyid Muhammad Husayn. Min wahy al-Qur'an. Beirut: Dar al-Malak, 1419 AH.
  • Jawadi Amuli, 'Abd Allah. Tasnim. Qom: Isra', 1386 Sh.
  • al-Majlisi, Muhammad Baqir. Bihar al-anwar. Beirut: Mu'assasat al-Wafa', 1403 AH.
  • Mughniyya, Muhammad Jawad. al-Tafsir al-kashif. Beirut: Dar al-Kitab al-Islami, 1424 AH.
  • Makarim Shirazi, Nasir. Tafsir-i nimuna. Tehran: Dar al-Kutub al-Islamiyya, 32nd ed., 1374 Sh.
  • Qardardan Qaramaliki, Muhammad Hasan. "Naqd-i mudda'iyat-i Qur'ani-yi pluralism-i dini". Qabasat, no. 37, Autumn 1384 Sh.
  • Qurtubi, Shams al-Din. al-Jami' li-ahkam al-Qur'an. Beirut: Dar Ihya' al-Turath al-'Arabi, n.d.
  • Qummi, 'Ali b. Ibrahim. Tafsir al-Qummi. Qom: Dar al-Kitab, 3rd ed., 1404 AH.
  • Razi, Muhammad b. 'Umar (Fakhr al-Razi). al-Tafsir al-kabir. Beirut: Dar Ihya' al-Turath al-'Arabi, 1420 AH.
  • Subhani, Ja'far. Madkhal-i masa'il-i jadid dar 'ilm-i kalam. Qom: Mu'assisa-yi Imam Sadiq (a), 1382 Sh.
  • Subhani, Ja'far. Manshur-i jawid. Qom: Mu'assisa-yi Imam Sadiq (a), 1390 Sh.
  • Tabataba'i, Sayyid Muhammad Husayn. al-Mizan fi tafsir al-Qur'an. Qom: Isma'iliyan, 1363 Sh.
  • Tabarsi, Fadl b. al-Hasan. Majma' al-bayan fi tafsir al-Qur'an. Beirut: Mu'assasat al-A'lami li-l-Matbu'at, 1415 AH.
  • Turayhi, Fakhr al-Din. Majma' al-bahrayn. Tehran: Murtadawi, 1362 Sh.
  • Yusufiyan, Hasan. Kalam-i jadid. Qom: SAMT, 9th ed., 1401 Sh.
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