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(The Cow)
N0. 2 (286 Verses)
This Sura contains 286 verses, rendering it the longest Sura in the Holy Qur'an. It is indisputable that this Sura was not revealed all at once, but partially and in increments as necessitated by the various Islamic social circumstances and conditions found at different times in Medina. But, the fact is that the inclusiveness of this Sura from the point of Islamic doctrine in Faith and many practical issues (social, political, economical, and religious) is not deniable, for, there are various subjects discussed in it,including the followings:
1. There are some discussions about Monotheism and gaining knowledge of Allah, especially by way of studying the mysteries of creation.
2. There are many statements about the Resurrection and life after death with a few tangible examples, like the story of Abraham (a.s.) and how the birds became restored to life, and the story of Ezra.
3. There are some facts about the inimitability of the Qur'an and the significance of this Heavenly Book.
4. There are long discussions and explanations concerning the Jews and hypocrites and their peculiar positions against Islam and the Qur'an, evidenced by their various mischievous hindrances against them.
5. There are some narrations about the history of the Great Prophets, including Abraham (a.s.) and Moses (a.s.) in particular.
6. There are some passages that contain a few Islamic rules related to varying subjects, such as : prayers, fasting, Holy War on the path of Allah, the pilgrimage to Mecca, the change of the Qiblah (the direction of prayer) from Jerusalem to Mecca, marriage and divorce, commerce, debt, and a great many of the ordinances concerning usury. Donation for the sake of Allah, is abundantly discussed. The problem of retaliation, the banning of different kinds of forbidden meat, and also gambling and wine drinking are discussed, in addition to a few other ordinances related to the subjects of writing wills, testaments, and the like.
The appellation ' Al-Baqarah ' (the Cow), the title of this Sura, is taken from the story of the Israelites' Cow, mentioned in verses 67 to 73 of this Sura, whose description will be explained later in this very commentary (on pages 208 to 213).
There are some significant traditions and narrations on the virtue of studying this Sura, cited in Islamic literature, including the followings:
The Late Tabarsi has so cited in Majma'-ul-Bayan that once the Prophet (p.b.u.h.) was asked :" Which Sura of the Qur'an is the best ? " He (p.b.u.h.) answered : " Al-Baqarah . They asked : " Which verse of the Sura (is the best) ? " He replied : " 'Ayat-ul-Kursi, the ' Verse of the Throne ', (verse 255). (1)
The superiority of this Holy Sura is, apparently, due to its comprehensiveness, and the preference of the ' Verse of the Throne ' (verse 255) is because of its special monotheistic content, which will be dealt with later in this commentary.
It is not contrary to the fact that some other Suras of the Qur'an are considered superior in other aspects. All the Suras of the Qur'an have been considered from different points of view.
Again, it is narrated by Ali-ibn-il-Husayn (a.s.) that the Prophet (p.b.u.h.) said :" He who recites the first four verses of Sura Al-Baqarah, the 'Verse of Throne' (verse 255) with its next two verses (256,257) together with the last three verses of the Sura, will not meet any trouble in himself, in his family members, and in his wealth;and Satan will not approach him, and he (having paid attention to the Qur'an in his life) will not forget the Qur'an".(2)
Also, ' Ubayy-ibn-i-ka'b quotes from the holy Prophet (p.b.u.h.) thus : " He who recites this Sura (Al-Baqarah) will be encompassed by the bounties of Allah and His Mercy; and He will reward him as much as that of a person who has fought fearlessly on the path of Allah for one year. (3)
Then, the Messenger of Allah (p.b.u.h.) added that Muslims should study this Sura, know it, and do it accordingly in order to be benefited by the Mercy of Allah in this world and the next.
Imam Ja'far Sadiq (a.s.) is narrated to have said : " He who recites Al-Baqarah and 'Al-i-'Imran, these two Suras will come above his head on the Day of Judgement like two clouds similar to two umbrellas, (and will protect him from the heat of That Day) .(4)
Here, it is necessary to mention the important fact that those rewards, virtues and significant compensations that have been cited for studying the Qur'an or some special Suras and verses of the Qur'an never meant that one simply should be contented with the fact that one has recited them as invocations.
On the contrary, the recitation of the Qur'an is for understanding, and understanding is for contemplation, and contemplation is for action.
As a matter of fact, every virtue, which is mentioned for a Sura or a verse, corresponds very much with the contents of that Sura or verse. For example, among the virtues of reciting Sura An-Nur, No. 24, we see that it says that Allah may protect the person and his children from committing adultery and slander when he perseveres in studying it.
This consequence is because the contents of Sura An-Nur contains some important instructions on resisting sexual deviations; i.e. the instructions advising single persons to hasten to marriage; the instructions about ' cover ' (hijab);the instructions about refraining from ogling and desirous looks; the instruction that forbids spreading any rumours and accusations about others; and, finally, the instruction on executing the punishment for fornication and adultery upon any perpetrators : be they men or women.
It is obvious that when the content of this Sura be observed by the members of a society or a family, the iniquity of adultery will not appear therein. It is the same concerning the verses of Sura Al-Baqarah, mentioned above. They are all related to the subject of Monotheism, belief in 'Q'ayb ' (the Invisible), knowing Allah, and resisting evil temptations. So, if a person recites them and observes the instructions in them carefully and from the depths of his soul, he will certainly obtain those virtues.
It is certainly true, however, that the recitation of the Qur'an deserves rewards, but, besides the original and essential rewards given by Allah, its effects on personal behavior will exist only when this recitation is a premise for contemplation and action.
(1)
Nur-uth-Thaqalayn, vol. 1, p. 26; & Majma'-ul-Bayan, vol. 1, p. 32
(2) Thawab-ul-A'mal(according to the citation of Nur-uth-Thaqalayn vol.
1,p.36).
(3) Manhaj-us-Sadiqin, vol. 1, p. 120; & Majma'-ul-Bayan, vol. 1, p. 32
(4) Al-Burhan Fi Tafsir-il-Qur'an, vol. 1, p. 52
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In The Name of Allah, The Beneficent, The Merciful
Sura Al-Baqarah
(The Cow)
N0. 2 (Verses 1-5)
1. " 'Alif 'A', Lam 'L', Mim 'M'."
2. " This is the (True) Book wherein is no doubt, a guidance to the pious ones,"
3. " Who believe in the Unseen and keep up prayer and spend (in charity) of what We have provided them."
4. " And who believe in what has been revealed to you (Muhammad), and what has been sent down (to other apostles) before you; and of the Hereafter they are certain."
5. " They are on (true) guidance from their Lord; and they are the ones who are the successful."
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" 'Alif 'A', Lam 'L', Mim 'M'."
Commentary:
The Abbreviated Letters of the Qur'an
At the beginning of 29 Suras of the Holy Qur'an, there are several certain abbreviated letters, the Muqatta'at, which seem separate from each other; i.e. they do not form an apparently meaningful word, but wherever they occur, in the Qur'an, the Sura follows immediately with some expressions about the Qur'an and its importance. This in itself indicates that there is a relation between these letters and the origin of the Qur'an. As an example, Sura An-Naml, No. 27, verses 1-2 say : "Ta. Sin. These are verses of the Qur'an, a Book that makes (things) clear." There are, also, many other examples, similar to this one, in the Qur'an.
The abbreviated letters of the Holy Qur'an have always been considered mysterious. In the words of scholars and commentators, the letters that are prefixes to some Suras, such as 'Alif 'A', Lam 'L', Mim 'M', and the like, are among the 'metaphorical expressions' of the Qur'an. They are secrets that none knows except the Prophet (p.b.u.h.) and, after him, his successors (a.s.) who have left some traditions and narrations which testify to this very matter :
1. Amir-ul-Mu'mineen Ali (a.s.) said : " Every book has an elite and the elite of this Book (The Qur'an) is the 'abbreviated letters'. " (1)
2. It is narrated from Imam Sadiq (a.s.) who said : " 'Alif 'A', Lam 'L', Mim 'M', are the letters among the (whole) letters of the ' Exalted Name ' of Allah, which are separated and scattered in the Qur'an and whenever the Prophet and the sinless Imams (p.b.u.th.) call Allah by that 'Exalted Name', their prayer will be accepted." (2)
3. It is narrated from Imam Ali-ibn-il-Husayn (a.s.), thus : " The Quraysh and the Jews refuted the Qur'an and said: ' It is mere magic and he has made it by himself '. So, Allah said: ' 'Alif, Lam, Mim. This is the (True) Book...', i.e. ' O' Muhammad, this Book that is sent down to you, is made up of the abbreviated letters and 'Alif, Lam, Mim are among them. They are the same as the letters of the alphabet that you (people) use in your words. Bring similar to it if you are genuine'." (3)
4. It is narrated from Ibn-Abbas and 'Akramah who have said that these letters are the 'letters of oath', as well as 'the Name of Allah', by which He (s.w.t.)has sworn.
The reason why Allah has sworn by these letters is, perhaps, for their importance and greatness through which the Glory and Highness of Allah and the secrets of the world of creation are stated. All sciences, from the beginning to the end, daily activities and arrangements of affairs in societies and their communications throughout the world, the development of industries, the trading and commercial activity between people, their marriages, the social laws, regulations, and the jurisprudence of the religions of human beings, all in all, depend on the letters of the alphabet. The transmission of ancient civilizations and cultures from old generations to the later ones has been possible only through transcribing and recording them essentially with the help of the bounty of alphabets. Even this very commentary book, which is the statement of the Divine laws and the description of the Qur'anic concepts, is being published and distributed throughout the world in different languages including the English language, because of the existence of the letters of the alphabet. Furthermore, an oath is usually taken to an important and great subject. These abbreviated letters have such an importance and greatness. Hence, Allah, the Exalted, taking an oath to a letter of the alphabet, says : " Nun. By the Pen and by the (Record) which (men) write," (Sura Al-Qalam, No. 68, verse 1 ).
However, there are more than one hundred other traditions on the abbreviated letters of the Qur'an cited by Muslim scholars in many authentic commentary and tradition books.
Another aspect is that some eminent men have said that these letters refer to the idea that this heavenly Book, with such splendour and reputation that it stirs wonder in the great speakers, both Arab and non-Arab, and that has made the men of letters and all others unable to challenge it, is composed of the sort of the very alphabetical letters that are within the reach of everyone. This fact shows that the Qur'an has not been produced by the mind of Man, but it is an absolute revelation and, therefore, none can produce the like of it.
Imam Ali-ibn-Musa-ar-Rida (a.s.) is narrated to have said in a tradition : " Verily, Allah has sent down this Qur'an narrated by the very letters that all Arabs apply ordinarily ". And, thus, Allah, Glory be to Him and Highly Exalted is He, says : " Say,'If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support ", (Sura Al-Asra' , No. 17, verse 88).
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" This is the (True) Book wherein is no doubt, a guidance to the pious ones,"
Commentary :
Following the abbreviated letters, the Sura, referring to the importance of this heavenly Book, says :
" This is the (True) Book wherein is no doubt, ..."
This meaning may point to the idea that Allah promised His prophet (p.b.u.h.) to send down to him a Book for the guidance of men and now it was done. For, it is a Book wherein is a source of guidance for all truth-seekers, and, these believers, in fact, have no doubt in it.
The Qur'an says that there is no doubt in this Book, and this statement is not a mere claim. It means that the content of the Qur'an has such a style that it, in itself, attests to the authenticity of itself. In other words, the signs of truthfulness, greatness, and firmness together with the depth and synthesis of meanings, the sweetness and elegancy of the words and its stylistic form found in the statements are so evident that no doubt or temptation can interfere and every truth-seeker reaches the limits of certitude.
It is interesting that over the course of time not only the freshness of the Holy Qur'an does not decrease, but, with the progress of science and the secrets of created things being uncovered, the facts of the Holy Qur'an become more manifest. As the international standards of development, science, and industry are raised, the luminosity and resplendence of these verses become more evident.
This is not only a claim but it is a reality that will be dealt with in this very commentary book, Allah-Willing.
Explanation :
1. What is Guidance?
The term ' guidance ' is utilized in many occurrences in the Qur'an. In all these cases the root meaning of the word refers to two main guidances : Divine Guidance and Religious Guidance.
A) Divine Guidance is the guidance that exists in all creatures of the world. (In other words, 'Divine Guidance' means the leadership of Allah upon creatures under the regulation of creation governed by some definite laws and secrets of the world of existence.)
There are some verses in the Holy Qur'an concerning the subject; like the verse where the Qur'an reveals through Moses (a.s.) : "... Our Lord is He Who gave to each (created) thing its form and nature, and further, gave (it) guidance ", (Sura Taha, No. 20, verse 50).
It can also be said that those who are in lack of Faith are characterized in two groups. The members of the first group are those who generally seek for the truth and hold enough piety in their souls so that wherever they confront the truth they accept it.
The second group are some obstinate, fanatical, lustful people that not only do not seek for the truth but wherever they find it, they try to blow out its light.
It is certain that the Qur'an, or any other heavenly Book, has always been beneficial for the first group, but the second group does not take any advantage from it. Hence, the Qur'an says : " And We send down (stage by stage) of the Qur'an that which is healing and a mercy unto the believers, but it adds not to the unjust but perdition ", (Sura Al-Asra', No. 17, verse 82).
However, it is a fact that saline soil does not grow flowers such as hyacinth though it rains a thousand times on it. But, if the land is ploughed, fertilized and prepared for planting, the life-giving droplets of rain will be useful for it.
The land of the self of man is similar to this parable. It should be empty of obstinacy and enmity, otherwise, the seed of guidance will not grow in it. So, Allah qualifies the Qur'an as: "(The Qur'an is) a guidance to the pious ones".
B) ' Religious Guidance ' is introduced by prophets and Divine Books. It is through their teaching and training that men can progress on the path of development. The references to this fact are found abundantly in the Holy Qur'an, including the verse that says : " And We made them Leaders guiding (men) by Our Command...", (Sura Al-Anbiya, No. 21, verse 73).
2. Why is Guidance Particular to the Pious Ones ?
It is certain that the Qur'an was sent down for the guidance of all human beings. So, the question is that why the guidance is introduced as particular to the 'pious ones'.
The reason is that it is impossible for Man to take benefit from the guidance of the Divine Books unless he attains some degrees of submission and kindles the light of piety in his self.
Piety in Lexicon and Religion
The term / taqwa /, philologically, is derived from / wiqayah / ' to protect from what harms '. Allah, the Exalted, says : "... save yourselves and your families from a fire...", (Sura At-Tahrim, No. 66, verse 6). Then, piety, in this sense, is ' the protection of oneself from what one fears'.
And, in religion, the pious are ' people who preserve their selves from what harms them in the Hereafter '.
The Stages of Piety
There are some stages of piety. The first stage is to avoid and restrain from committing sins and wrong doings; as it is narrated from the holy Prophet (p.b.u.h.) that none reaches (this stage of) piety unless he avoids unlawful things.(4)
In a tradition from the Prophet (p.b.u.h), deeds of people are divided into three kinds : 1) Those that are clearly lawful, whose lawfulness is vividly apparent. 2) Those that are clearly unlawful, whose unlawfulness is certain. 3) Some dubious things that are situated between these two. They are lawful but resemble the unlawful. The person who avoids even the dubious things will never approach the unlawful ones. (5)
Hadrat Amir-ul-Mu'mineen Ali(a.s) is narrated to have said : "A pious person is he whose deeds would not include anything shameful if they are put in a tray and displayed it around the world (to show them) ". (6)
The second stage of piety is the full obedience to what is revealed to the Prophet (p.b.u.h.). Thus, piety consists of performing obligatory things (Wajibat) and avoiding the unlawful things.
The third stage of piety is to rid the heart and soul of everything save Allah. In this sense, a pious person is one who strains out from his wishes, those that are not pleasing to Allah, and relies not on individuals but on Him only; viz, he forsakes from hoping in every other being and hopes only in Him; he focuses his view on observing the Beauty and Glory of His Lordship. This is real piety; so the Qur'an says: " O' you who believe! Be careful of (your duty to) Allah with the care which is due to Him...", (Sura 'Al-i-'Imran, No. 3, verse 102).
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" Who believe in the Unseen and keep up prayer and spend (in charity) of what We have provided them."
Commentary :
The Effects of Piety on Man's Spirit and Body
Regarding the Faith and practices in Islam, the Qur'an, at the beginning of this Sura, divides people into three different categories :
1. The pious ones (Muttaqin), who accept Islam in all aspects.
2. Unbelievers, who are in the exact opposite state as compared to the first group. They confess their infidelity and do not refrain from expressing hatred and acting hostilely against Islam.
3. The hypocrites, who portray contradictory features. They show themselves Muslims when they are with Muslims, but they behave hostilely towards Muslims when they are with the enemies of Islam. Their main fundamental features are, in fact, the very infidelity of theirs, but they simulate affection for Islam, too.
Undoubtedly, the harm of this group, for Islam, is greater than the second group. Hence, the Qur'an, concerning them, is more severe.
This quality, of course, is found not only in Islam but also in all ideological schools of the world. Their members are either faithful to the doctrine of that school, or are clearly opposed to it, or they are conservative hypocrites. Furthermore, this proposition does not refer only to a specific time, it has always existed in all ages of the human world.
The Pious Ones, the First Group
The verses under discussion deal with the first group. These verses explain the special characteristics of the pious ones from the point of view of Faith and practice in five matters: Faith in the Unseen, establishment of prayer, spending in charity from all of the divine merits they possess, belief in the invitation of all prophets, and Faith in the Resurrection Day.
1. Faith in the Unseen :
At first, the verse describes the pious ones as those : " Who believe in the Unseen...".
' The world of the Unseen ' and ' the world of the senses ' are two concepts opposite each other. ' The world of the senses ' is the visible and physical world, while ' the world of the Unseen ' is a world beyond our senses. Therefore, the term /qayb/ is used ' for that which is concealed from us '. The Qur'an says : "...the Knower of the unseen and the seen; He is the Beneficent, the Merciful", (Sura Al-Hashr, No. 59, verse 22).
' Faith in the Unseen ' is just the first characteristic that separates the believers from unbelievers. Thus, the believers in heavenly religions contrast with the deniers of God, revelation, and Resurrection. It is for this very reason that ' Faith in the Unseen ' has been mentioned as the first characteristic of 'the pious ones'.
The believers have cleft the limits of the world of 'materiality' and freed themselves from their restrictions. They have stepped into a quite vast open world and, with this broad scope of view that they have obtained, they have connected themselves with the realm of an extraordinary, bigger, and greater world. But, the contrary group insists on confining Man, as an animal, inside the walls of the world of materialism. They call this retrogression, which is a kind of life filled with lusts and excessive luxuries, an advanced civilized life.
Comparing the concepts and doctrines of these two groups, we conclude that the 'pious ones' believe in 'the Unseen', a world very much wider and bigger than what can be seen or touched with the external senses in the world of existence. The Creator of this universe is Omniscient and Omnipotent, Who has infinite Glory and Insight. He is Eternal and has no end. He has planned the world in a good, regular, and precise design.
In the world of believing men, the spirit of Man has produced a great distance between humans and animals. For them, death does not mean an end. On the contrary, it is one of the stages of progression towards man's development. Death is an opening to a broader and greater world. Whereas, a materialist believes that the world of being is restricted to what we can see. He says that natural science has proved that the rules of nature are a chain of obligatory rules by which, without any designs or special programs, this world has been fashioned. They believe productive power of the world has no intellect even as little as that of a child. And, Man is a part of nature, i.e., when he dies everything ends. His corpse is decomposed in a few days and joins with nature again as a natural component. They conclude that there is no life after death for Man, and there is no difference between Man and animal.
Are these two people with these two different methods of thinking comparable with each other ? Are their actions and behaviours in the society the same ?
The first one cannot ignore that which is right, just and benevolent, and helping other fellow members. But the second does not see any reason for any of these matters. He cares for only what is effective and beneficial in his physical life at present or in the future. That is why that, in the lives of truthful believing people, there is purity, brotherhood, mutual understanding, and cooperation; while in the lives governed by materialism, colonialism, exploitation, plunder and murder are seen. Therefore, the Holy Qur'an, in the above mentioned verses, considers ' Faith in the Unseen' the first stage of piety.
Opinions are divided among the commentators as to whether Faith in the Unseen, here, points to Faith in Monotheism, or to a vast meaning that covers Faith in the world of revelation, Resurrection, angels and, in general, what is beyond the external senses.
We already pointed out that Faith in ' the world of beyond the external senses ' is the first phase of separation of the believers from unbelievers. This makes it clear that the term ' Unseen ', here, contains the same vast meaning as the term that was pointed out. Moreover, the application of the word in this verse is absolute and unrestricted. There is nothing included in the verse that would confine its meaning to a specific one.
In some traditions from Ahlul-Bait (a.s.) (7), the term ' Unseen ', in the verse under discussion, is rendered to the '12th Imam (a.s.)', who, as we believe,is alive right now but is concealed from the eyes of people. This idea does not contrast with what was said in the above, because it is one of the aspects of ' Unseen ', too. And, in other words, 'Unseen ' is something which is not possible to be seen or heard by our external senses, such as sight or hearing or things outside the grasp of our other senses. The Existence of Allah is apparently hidden because of the limit of our external senses. The Hereafter, the status of the next world, is concealed from our eyes. In this gloomy time in which we live, the presence of prophets and our sinless Imams (p.b.u.th.) are necessary for us, but, even our Expected Imam (a.s.) whom we need to be our guide out in front of us, whose light of mastership, which would help us follow along this dim, murky, dangerous road that lies before us upon which we must travel until we reach the sound abode of ours, is absent from us. Apparently, he is out of our reach. Though, he, the esteemed one (a.s.), is never heedless of his true followers and he is always aware of their circumstances. (There will be a more comprehensive discussion concerning the ' 12th Imam (a.s.) ' later in the commentary.)
This statement shows that at this time, which is the worst of the ages, how high the position of the persons with complete Faith is! And, as it is narrated, there is reason for the holy Prophet (p.b.u.h.) to say about them : " How much I am eager to see my brothers (who will come to being) in 'the end of time'! ".(8)
We may consider that the Prophet (p.b.u.h.), with such high rank and glory, has expressed his eagerness for seeing the true believers of this time, and has introduced them as his 'brothers'.
(1)
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