Surah Baqarah >> Currently viewing Surah Baqarah Ayat 62 (2:62)
Surah Baqarah Ayah 62 in Arabic:
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Transliteration: Innal lazeena aamanoo wallazeena haadoo wan nasaaraa was Saabi’eena man aamana billaahi wal yawmil aakhiri wa ‘amila saalihan falahum ajruhum ‘inda Rabbihim wa laa khawfun ‘alaihim wa laa hum yahzanoon
DR. GHALI Surely (the ones) who have believed and the ones who have Judaized and the Nasara (Christians) and the Sabi’in, (Sabaeans) whoever have believed in Allah and the Last Day and done righteousness, then they will have their reward in the Providence of their Lord, and no fear will be on them, neither will they grieve.
MUHSIN KHAN Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.
PICKTHALL Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans – whoever believeth in Allah and the Last Day and doeth right – surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.
SAHIH INTERNATIONAL Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] – those [among them] who believed in Allah and the Last Day and did righteousness – will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.
MUFTI TAQI USMANI Surely, those who believed in Allah, and those who are Jews, and Christians, and Sabians, -whosoever believes in Allah and in the Last Day, and does good deeds – all such people will have their reward with their Lord, and there will be no reason for them to fear, nor shall they grieve.
ABDUL HALEEM The [Muslim] believers, the Jews, the Christians, and the Sabians- all those who believe in God and the Last Day and do good- will have their rewards with their Lord. No fear for them, nor will they grieve.
ABUL ALA MAUDUDI Whether they are the ones who believe (in the Arabian Prophet), or whether they are Jews, Christians or Sabians – all who believe in Allah and the Last Day, and do righteous deeds – their reward is surely secure with their Lord; they need have no fear, nor shall they grieve.
DR. MUSTAFA KHATTAB Indeed, the believers, Jews, Christians, and Sabians—whoever ˹truly˺ believes in Allah and the Last Day and does good will have their reward with their Lord. And there will be no fear for them, nor will they grieve.
Surah Baqarah Ayat 62 Tafseer
Here you can expand your knowledge by reading a detailed explanation of this ayah of Surah baqarah from various tafseer and Qur’an commentators.
After Allah described the condition – and punishment – of those who defy His commands, fall into His prohibitions and transgress set limits by committing prohibited acts, He stated that the earlier nations who were righteous and obedient received the rewards for their good deeds. This shall be the case, until the Day of Judgment. Therefore, whoever follows the unlettered Messenger and Prophet shall acquire eternal happiness and shall neither fear from what will happen in the future nor become sad for what has been lost in the past. Similarly, Allah said,
(No doubt! Verily, the Awliya’ of Allah, no fear shall come upon them nor shall they grieve) (10:62).
The angels will proclaim to the dying believers, as mentioned,
(Verily, those who say: “Our Lord is Allah (alone),” and then they stand firm, on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!”). (41:30)
`Ali bin Abi Talhah narrated from Ibn `Abbas, about,
(Verily, those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day) that Allah revealed the following Ayah afterwards,
(And whoever seeks religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers) (3:85).
This statement by Ibn `Abbas indicates that Allah does not accept any deed or work from anyone, unless it conforms to the Law of Muhammad that is, after Allah sent Muhammad . Before that, every person who followed the guidance of his own Prophet was on the correct path, following the correct guidance and was saved.
The Jews are the followers of Prophet Musa, who used to refer to the Tawrah for judgment. Yahud is a word that means, `repenting’, just as Musa said,
(“Who will be my helpers in Allah’s cause” Al-Hawariyyun said: “We are the helpers of Allah.”) (61:14)
It was said that they were called `Nasara’, because they inhabited a land called An-Nasirah (Nazareth), as Qatadah, Ibn Jurayj and Ibn `Abbas were reported to have said, Allah knows best. Nasara is certainly plural for Nasran.
When Allah sent Muhammad as the Last and Final Prophet and Messenger to all of the Children of Adam, mankind was required to believe in him, obey him and refrain from what he prohibited them; those who do this are true believers. The Ummah of Muhammad was called `Mu’minin’ (believers), because of the depth of their faith and certainty, and because they believe in all of the previous Prophets and matters of the Unseen.
Boastful Claims by the Jews No other nation in history has shown more intransigence and obstinacy than the Jews. They viciously and mercilessly killed and mutilated a number of prophets and messengers. They have over the centuries displayed the most extreme attitudes towards God, and towards their own religion and people.
Nevertheless, they have always boasted of their virtue and made the implausible claims of being the most rightly-guided nation, the chosen people of God and the only people that shall be saved. Such claims are totally refuted by the Qur’ān which, in this sūrah, goes on to stress the most basic and all-embracing principle of the unity of God’s religion. It establishes that belief in God is one and the same for all groups and nations, and that it will lead to righteousness and good deeds. God’s grace and mercy are not the monopoly or the privilege of any particular racial or ethnic group. They are extended to all believers at all stages of human history, in succession, until the arrival of God’s final message, which would unite all believers. “Those who believe, and those who are Jews, and the Christians and the Sabaeans — anyone who believes in God and the Last Day, and does what is right, shall have their reward with their Lord. They have nothing to fear nor shall they grieve.” (Verse 62)
‘Those who believe’, as used here refers to the Muslims, while “Sabaeans” probably refers to a pre-Islamic religious group among the Arabs who were unhappy with idolatry and sought belief in the one God of Abraham, cutting themselves off from the pagan Arabs. Their name comes from the Arab word saba’, describing a person who has abandoned the religion of his forefathers. In some commentaries, they are confused with the followers of Sabaism, who worshipped stars.
The verse affirms that all of those religious communities who believe in God and the Last Day shall obtain their reward with God and may rest assured that they will be saved. The main criterion is religious belief rather than ethnic or national affiliation. With the advent of Islam this comes into sharper focus, because the final version of divine faith has been established.
The previous verse spoke of how the Israelites drew upon themselves the wrath of Allah through their habitual insolence and disobedience. Now, this account may lead the listeners, or the Jews themselves, to suppose that, in view of such transgression, their Taubah (repentance), if they agree to offer it, would not be acceptable to Allah. In order to dispel such a misgiving, the present verse lays down a general principle: no matter how a man has been behaving earlier, so long as he submits himself fully to the commandments of Allah in his beliefs and in his deeds both, he is acceptable to Allah, and will get his reward. It is obvious enough that after the revelation of the Holy Qur’an, which is the last message of Allah, perfect obedience to Allah can only mean accepting Islam and following the Last Prophet Muhammad (saw) The verse, in effect, assures everyone that once a man has accepted Islam, all his former transgressions, whether in the matter of beliefs or in that of deeds, will be forgiven, and he will become worthy of receiving the rewards of the other world.
23. Contrary to the flaccid fancies of some “modernizers” who are very happy with themselves over their “liberalism” and “tolerance”, the present verse does not open the way to salvation for each and every “man of good will” irrespective of the creed he follows. If one reads the verse in its proper context and along with other relevant verses of the Holy Qur’an, one will easily see that the verse, in fact, promises salvation in the other world only to those who accept Islam. It is an invitation to Islam extended to the Jews, the Christians, the Sabeans and, as a matter of fact, to the followers of all possible religions, and even to non-believers –specific names only serve as examples.
Let us note, in passing, that nothing is definitely known as to the beliefs and the practices of the Sabeans, and different opinions have been expressed on the subject. (Most probably they used to worship the stars).
One might also ask why the verse mentions the Muslims, for if it is an invitation to Islam, there is no need to extend the invitation to those who have already accepted Islam. But if we keep in mind the richly concentrated style of the Holy Qur’an, and try to look beyond the literal sense of the words into the implications and suggestions contained in the verse, we would find that the inclusion of the Muslim factor has added a new dimension to the meaning. It is as if a king should, in a similar situation, say that his laws are impartially applicable to all his subjects, and that whosoever obeys them shall receive his reward for obedience irrespective of whether he has earlier been a friend or a foe. Obviously, the friend has always been loyal and obedient, and the warning and the promise have really been addressed to the foe. But the suggestion contained in such a formulation is that the favours of the king do not proceed from any personal attachment to the friends, but depend on the quality of obedience and loyalty, and hence the foes too will become worthy of his favours if they acquire the necessary quality. This is the raison d’etre of mentioning the Muslims along with the non-Muslims in this verse, which should never be taken to imply that salvation can be attained without accepting Islam.
We had better dispel another misunderstanding which is likely to arise from the wordings of the present verse — and, which is actually being promoted by certain ‘modernizers’. The verse mentions only two articles of faith of the Islamic creed — faith in Allah and faith in the Day of Judgment. This should not be taken to mean that in order to attain salvation it is enough to have faith only in Allah and in the Day of Judgment. For, the Holy Qur’an repeatedly declares that he who does not believe in the prophets, in angels and in the Books of Allah is not a Muslim. Faith in Allah is the first article in the Islamic creed, while faith in the Day of Judgment is the last. By mentioning only these two, the verse intends to say in a succinct manner that it is necessary to have faith in all the articles of the creed, from the first to the last. Moreover, it is through the prophets and the Books of Allah alone that man can acquire any knowledge of the essence and the attributes of Allah and of what is to happen on the Day of Judgment, while the Books of Allah are revealed to the prophets through an angel. So, it is not possible to have faith in Allah and the Day of Judgment until and unless one has faith in the angels, in the Books of Allah and in the prophets.
(2:62) Whether they are the ones who believe (in the Arabian Prophet), or whether they are Jews, Christians or Sabians – all who believe in Allah and the Last Day, and do righteous deeds – their reward is surely secure with their Lord; they need have no fear, nor shall they grieve. 
 The context of the verse makes it clear that it is not attempting to enumerate in detail all the articles of faith in which one should believe, or all the principles of conduct which one should follow in order to merit reward from God. These matters are mentioned elsewhere, in their appropriate places. The aim of the verse is merely to repudiate the illusion cherished by the Jews that, by virtue of their being Jews, they have a monopoly of salvation. They had long entertained the notion that a special and exclusive relationship existed between them and God. They thought, therefore, that all who belonged to their group were predestined to salvation regardless of their beliefs and actions,. whereas all non-Jews were predestined to serve as fodder for hell-fire.
To clarify this misgiving the Jews are told that what really matters in the sight of God is true faith and good deeds rather than formal affiliation with a certain religious community. Whoever has true faith and good deeds to his credit is bound to receive his reward, since God will judge people on the basis of merit rather than on the grounds that a man’s name happens to be listed in the world as a member of one religious community or the other.