Abstract: The term ‘al-S~biã’n,’ as literally employed in the Qur’~nic commentaries, denotes “peoples who
shift from one religion to another” or “peoples who take on a new religion other than their own.” This term is
the plural of s~b§’ and it derives from the root sab~, which signifies “turn to” or “lean towards to.” The term
al-S~biã’n as applied in the Qur’~n indicates various technical meanings since almost all commentators of the
Qur’~n and the earliest scholars have left the identification of al-S~biã’n vague. Such a vague identification is
plausible since al-S~biã’n is represented by a conglomerate of various views comprising remnants of sects who
were oriented to cultic practices, ancient heathen sects of several nationalities, namely Greeks, Persians and
Indians and sects who were Neo-Platonic in their origin and character. This paper thus has a distinct purpose.
It attemps to exhibit the features of the Sabians as perceived and conceived by the Quranic Commentators,
Theologians and Jurists. It is hoped that the paper will provide a preliminary yet clear understanding of the
Sabians as interpreted by them.
Key words: Sabians % Quranic Commentators % Theologians % Jurists % People of a Dubious Book

INTRODUCTION The term al-S~biã’n as applied in the Qur’~n
Al-S~biã’n (the Sabians) is illustrated in three commentators of the Qur’~n and the earliest scholars have
Qur’~nic passages. In all three places, the term al-S~biã’n left the identification of al-S~biã’n vague. Such a vague
is mentioned along with the Jews and the Christians. One identification is plausible since al-S~biã’n is represented
of them is presented as follows: by a conglomerate of various views comprising remnants
Verily, those “who have attained faith” (~manã) as Persians and Indians and sects who were Neo-Platonic in
well as “those who follow the “Jewish faith” their origin and character [8].
(alladh§na h~dã) and “the Christians”
(al-nas~r~) and “the Sabians” (al-s~bi§’n)--- Al-s~biã’n (The Sabians) According to the Qur’~nic
“all who believe in All~h and the Last Day
and work righteousness” (man amana bill~h wa
al-yaumil al-~khir wa ‘amila s~lih~n)---shall
have their reward with their Lord, on them shall be
no fear nor shall they grieve. (Sãrat al-Baqarah,
2:62) [1].
The term ‘al-S~biã’n,’ as literally employed in the
Qur’~nic commentaries, denotes “peoples who shift from
one religion to another” or “peoples who take on a new
religion other than their own.” This term is the plural of
s~b§’ and it derives from the root sab~, which signifies
“turn to” or “lean towards to” [2-7].

indicates various technical meanings since almost all

of sects who were oriented to cultic practices, ancient
heathen sects of several nationalities, namely Greeks,

Commentators: Al-Tabar§’s opening explanation of the
Sabians is extensive and varied. Noting the different
opinions of the Companions and of the Successors, he
summarizes the Sabians as follows. (a). They are the
people who do not adhere to any traditional religion, but
are monotheists and claim to be the possessors of
revelation from All~h, (b). They are the people known as
the followers of Prophet Nãh (Peace Be Upon Him), (c).
They are the people who are monotheists and believe in
the Psalms of David, (d). They are a group of people
belonging to the category of People of the Book, (e).
They are a group of people falling in between the Jews
and the Christians, (f). They are the people falling in

between the Jews and the Zoroastrians, (g). They are the in a prophet but do not have specific laws to exercise
people falling in between the Christians and the with, or to the people where authentic prophetic message
Zoroastrians, (h). They are the people who believe in has not reached them [12].
monotheism but they belong neither to the Jewish Concerning the Jews and Christians who have the
faith, nor to the Christians, nor to the benefit of exposure to both the teachings of Mãs~ and
Zoroastrians, nor do they have any revealed book ‘¦s~ (Peace Be Upon Them), they are not considered
and specific religious laws, (i). They are the people who Ahl Fatrah for they have received revelations and laws
are monotheists but worship stars and angels and (j). which later have suffered from neglect and alteration.
They are the people who are dualists and do not have any Moreover, should they want to seek the truth, they can
scripture [2]. still search it from their religions which are not entirely
Al-Tãs§’s commentary on the Sabians closely follows distorted and blocked and from the people who are still
the pattern set by al-Tabar§. He, too, is fascinated with the exercising the true teachings of these prophets. Suffice it
identity of the Sabians and devoted a good proportion of to say, since the original teachings of their prophets are
his commentary on this term to them, recounting the still available, the Jews and Christians are thus excluded
various theories that have been proposed to establish the from belonging to the category of the People of the
identity of this group. After enumerating several Interval. However, for those of the Jews and Christians
definitions of the Sabians, which are rather similar to that who have never been exposed to the teachings of these
of al-Tabar§, he strongly propounded that they are not the prophets, they are considered ‘saved’ (n~jãn) as long as
People of the Book. Such a rebuff is a sign of al-Tãs§’s some other authentic prophetic message has not reached
stricter definition of the People of the Book than most them [12].
commentators are