Explore the significance of Surah Al-Baqara with Syeda
Exegesis of Surah Al-Baqarah:
Verses 1-62 (Regarding the Incident of the Cow)
In the Name of Allah, the Most Gracious, the Most Merciful
Imam Hasan Askari (a.s.) reported that the Holy Prophet (S) emphasized the significance of the Quran as a source of divine education. He urged believers to learn from the Quran, describing it as a source of light and healing. He highlighted the importance of Surah Baqarah and Surah Aale Imran, noting that studying these chapters brings abundant benefits while neglecting them leads to regret and sorrow.
He mentioned that these Surahs are beyond the reach of false groups, such as magicians and sorcerers. On the Day of Judgment, Surah Baqarah and Surah Aale Imran will appear as clouds, two black blocks, or flocks of birds flying in rows, advocating for their reciters before Allah. They will testify that the reciters found peace in the day and engaged in their recitation at night.
Allah will then ask if the person followed the advice in the Quran about the virtues of the Prophet’s brother, Ali (a.s.). The Surahs will confirm that the individual was a friend of Ali (a.s.), considered Ali’s enemies as his own, and expressed his belief whenever possible or concealed it when necessary due to dissimulation. Allah will then acknowledge that the person followed His commands and respected the Surahs’ importance.
A voice will call out to Ali (a.s.), asking if he heard the Surahs’ testimony. Ali (a.s.) will affirm. Allah will then grant Ali (a.s.) the authority to request anything from the person, fulfilling Ali’s requests with rewards beyond the person’s expectations. Allah will then affirm the acceptance of Ali’s intercession.
The Holy Prophet (S) also mentioned that on the Day of Judgment, the parents of those who recited the Quran will be adorned with crowns whose light extends far and wide, and robes more precious than anything in the world. They will receive commands bestowing kingship in Paradise and eternal life. The right-hand command will state their admission among the great kings of Paradise and their companionship with the Prophet Muhammad (S), Ali (a.s.), and the righteous Imams. The left-hand command will guarantee an unchanging and eternal kingdom, free from illness and death.
Parents will wonder about their immense dignity and will be told by angels that they earned this honor by teaching the Quran to their children.
Exegesis of Surah Al-Baqarah: Verses 1-2
Regarding the Almighty’s Words:
الم {1} ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ {2}
Alif Laam Meem. This Book, there is no doubt in it, guides those who guard (against evil). Surah Baqarah 2:1-2
Imam Hasan Askari (a.s.) narrated that the tribe of Quraish and the Jews were denying the Quran, claiming it was mere magic and that Hazrat Muhammad (S) had fabricated it. In response, Allah revealed the verse: “Alif Laam Meem. This is the Book,” indicating that the Quran, composed of the same alphabet as their language, is divine. Allah challenged the deniers to produce a book like the Quran with the help of all their companions, emphasizing their inability to do so. This is further clarified in Surah Isra 17:88:
قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا
“Say: If men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others.” Surah Isra 17:88
Allah states that the Quran, beginning with “Alif Laam Meem,” is the same book foretold to Prophet Musa (a.s.) and other prophets. These prophets informed Bani Israel about the coming of a book to be revealed to Muhammad (S), which would be free from falsehood, as mentioned in Surah Ha Mim Sajdah 41:42:
لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِۖ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ
“Falsehood shall not come to it from before it nor behind it; a revelation from the Wise, the Praised One.” Surah Ha Mim Sajdah 41:42
ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ
“There is no doubt in it. Surah Baqarah 2:2”
The people did not doubt it because it matched what was foretold by earlier prophets. They were informed that a Book would be revealed to Muhammad (S) that would not be washed away by water. Both he and his Ummah would continuously recite it.
ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ
“It guides those who guard (against evil).” Surah Baqarah 2:2
The Quran guides those who fear divine retribution and protect their souls from ignorance. They adhere strictly to divine commandments, earning Allah’s pleasure.
Imam Sadiq (a.s.) explained that in “Alif Laam Meem,” ‘Alif’ denotes Allah; ‘Laam’ indicates the divine kingdom with power over all creation; and ‘Meem’ signifies that Allah is ‘Majeed,’ praised for all His deeds. This explanation serves as an argument against the Jews, who were forewarned by their prophets to believe in the unlettered messenger, Muhammad (S), who would reveal a book beginning with broken letters (Huroof Muqatta’ah).
The past prophets, including Hazrat Musa (a.s.), had taken an undertaking from Bani Israel to believe in Hazrat Muhammad (S). They foretold that Hazrat Muhammad’s followers would recite this book in various conditions and that it would be easy for them to memorize. They also spoke of Hazrat Muhammad’s brother and legatee, Ali (a.s.), who would be instrumental in upholding Hazrat Muhammad’s teachings, returning trusts, and fighting against infidels.
When the Quran was revealed to Hazrat Muhammad (S), starting with “Alif Laam Meem,” it was recognized as the foretold Book. However, the Jews tried to alter its meanings and mislead others. When a group of Jews confronted the Holy Prophet (S), he directed them to Ali (a.s.). They questioned the numeric values of the letters, trying to predict the duration of Muhammad’s followers’ rule. Ali (a.s.) clarified that these letters did not signify a duration of rule but rather represented divine mysteries and truths beyond mere numeric values.
Ali (a.s.) demonstrated divine miracles to prove the truth of Hazrat Muhammad’s message. When the Jews remained skeptical, Ali (a.s.) called upon their camels and clothing to testify, which they did, acknowledging the truth of Hazrat Muhammad (S) and Ali (a.s.). This event shamed the Jews, leading some to believe in Hazrat Muhammad (S), while others hardened in their disbelief.
The phrase “there is no doubt in it” affirms the truth of Muhammad’s message and Ali’s explanations, emphasizing the Quran as a guide for the righteous who protect themselves from sin and strive to fulfill divine commandments.
Thus, the Quran is a clear and precise guide for the pious, separating the righteous from the wayward and guiding those who guard against evil toward the path of divine pleasure and enlightenment.
Exegesis of Surah Baqarah: Verse 2:3
The Verse
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
“Those who believe in the unseen.” (Surah Baqarah 2:3)
Commentary by Imam Hasan Askari (a.s.)
Imam Hasan Askari (a.s.) explains that in this verse, Almighty Allah highlights the virtues of the righteous people for whom the Quran serves as a guide. These righteous individuals believe in the unseen, which includes things hidden from physical sight but mandated by divine command to be believed in, such as resurrection, judgment, paradise, hell, and the oneness of God. Their belief is founded on the signs created by Allah and the messages brought by prophets like Adam, Noah, Abraham, and others, whom Allah has ordered believers to acknowledge.
The Story of Salman Farsi (r.a.)
One day, Salman Farsi (r.a.) encountered a group of Jews who invited him to sit with them and share what he had learned from Prophet Muhammad (S). Eager for their conversion to Islam, Salman (r.a.) shared a message he had heard from the Prophet: Allah considers Muhammad (S), his brother Ali (a.s.), and the truthful Imams (a.s.) as the means of approaching Him. Whoever seeks Allah’s help should do so by invoking their names, and Allah will fulfill their needs.
Mocking Salman (r.a.), the Jews suggested he use this mediation to become the wealthiest man in Medina. Salman (r.a.) responded that he had asked Allah for something far more valuable: a tongue that constantly praises Him, a heart that thanks Him, a mind that appreciates His blessings, and patience in hardships. Allah granted these requests, which Salman (r.a.) considered more valuable than any worldly wealth.
The Jews’ Challenge and Salman’s Patience
The Jews then decided to test Salman (r.a.) by whipping him and challenging him to ask Allah to stop their assault. Instead, Salman (r.a.) prayed for patience and endurance. Despite their relentless whipping, Salman (r.a.) remained steadfast, only asking Allah for patience.
The Jews taunted him, questioning why he did not ask his Lord to prevent their cruelty. Salman (r.a.) explained that patience was his true request and that it was not for him to ask for divine intervention against their oppression.
As the Jews continued their assault, they mocked Salman (r.a.) for not using the permission of dissimulation (Taqiyya) to save himself. Salman (r.a.) acknowledged the permission but chose to endure the pain for the greater honor of his faith.
Divine Intervention
Finally, the Jews suggested Salman (r.a.) pray for their destruction. Salman (r.a.) sought divine guidance, and Allah revealed to Prophet Muhammad (S) that none of the Jews would ever believe. Following this, Salman (r.a.) prayed for a specific punishment. Immediately, the whips turned into pythons, attacking and devouring their owners.
The Prophet (S) and his companions arrived at the scene to witness this divine punishment. The snakes greeted the Prophet (S) and his family, acknowledging their status and the divine command that had turned them into instruments of punishment. They requested to continue their role in the hereafter, which the Prophet (S) granted, instructing them to proceed to the lowest part of Hell after discarding the oppressors’ remains.
Impact on the Witnesses
Witnessing this miraculous event, many disbelievers and hypocrites converted to true believers, recognizing the divine power and the status of Salman (r.a.) and the Prophet (S). The Prophet (S) praised Salman (r.a.), affirming his special place among the faithful and the love the angels had for him due to his steadfast faith and patience.
Conclusion
The verse “Those who believe in the unseen” celebrates the steadfastness and faith of believers like Salman Farsi (r.a.), who endure trials and hold firm to their belief in Allah and His unseen realities. The story illustrates the profound spiritual rewards of patience and unwavering faith in the face of adversity.
Exegesis of Surah Baqarah: Verse 2:3
Regarding the Almighty’s words:
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
…and keep up prayer… Surah Baqarah 2:3
The exegesis of Surah Al-Baqarah, verse 2:3, particularly focusing on “those who establish prayer and spend out of what We have given them,” is deeply enriched by the narrations and insights from Imam Hasan Askari (a.s.) and other traditions. This verse describes the attributes of the righteous believers who possess faith in the unseen, establish prayer, and spend from what they have been provided by Allah.
Establishing Prayer:
Imam Hasan Askari (a.s.) elaborates that establishing prayer means performing it with complete bowings and prostrations, maintaining proper timings, and observing all its conditions and limits. The prayer should be protected from anything that could nullify it or render it imperfect. This aspect of prayer emphasizes the significance of devotion, discipline, and adherence to the prescribed rituals and timings.
Spending from God-given Wealth:
The interpretation extends to spending from the wealth, physical strength, rank, and position that Allah has granted. This includes paying Zakat (obligatory alms), giving to charities, and supporting one’s family and community. The broader sense of spending encompasses physical assistance to those in need, such as guiding a blind person or helping someone in distress. It also includes utilizing one’s social position to protect others’ honor and provide necessary aid.
Narrative of Abu Tharr Ghiffari:
The story of Abu Tharr Ghiffari, a close companion of the Prophet Muhammad (S), illustrates the profound faith and dedication to prayer. When faced with the dilemma of protecting his sheep or continuing his prayer, Abu Tharr chose to prioritize his prayer. This act of devotion was met with divine intervention, where a tiger was appointed by Allah to guard his sheep. This narrative underscores the importance of maintaining prayer under all circumstances and highlights the miraculous support that Allah provides to His devoted servants.
Impact of True Charity:
The discussions highlight that true charity, which is done purely for the sake of Allah and without any ulterior motives, brings immense rewards. Ali (a.s.) is mentioned as an exemplar of sincere charity. Even small acts of charity, when done with pure intention and love for Allah and His Prophet, are greatly honored and rewarded. Conversely, acts of charity performed with intentions of competition or enmity, as illustrated in the example of the companion who tried to outdo Ali (a.s.), are rejected and bring no spiritual benefit.
Spending in Various Forms:
The exegesis explains that spending is not limited to monetary charity but includes using one’s position and strength to benefit others. Helping a blind person, assisting someone in danger, and protecting the honor of a fellow believer are all forms of spending from what Allah has provided. Such actions are highly meritorious and lead to great rewards in the Hereafter.
Spending and Jihad:
Spending in the cause of obligatory and recommended Jihad (struggle in the way of Allah) is also mentioned. The rewards for spending in obligatory Jihad are immensely multiplied, highlighting the importance of supporting righteous causes. The narration also details the various rewards associated with different forms of assistance and charity, emphasizing that every act done with sincerity and for the sake of Allah is greatly valued.
Conclusion:
The exegesis of Surah Al-Baqarah, verse 2:3, as provided by Imam Hasan Askari (a.s.) and supported by various narrations, presents a comprehensive view of the qualities of true believers. It emphasizes the importance of faith, prayer, and spending in the way of Allah, not just in material terms but through all means available to a person. The narratives provided illustrate the profound impact of sincere actions and the divine support and rewards that follow true devotion and charity. This exegesis encourages believers to uphold their faith through disciplined prayer and generous, sincere acts of charity.
Exegesis of Surah Baqarah: Verse 2:3
Regarding the Almighty’s words:
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
And spend out of what We have given them. Surah Baqarah
Imam Hasan Askari (a.s.) explained that “spending” refers to various forms of generosity and charity, including wealth, physical strength, rank, and position. He emphasized that it includes paying Zakat, providing for family, and engaging in Jihad, as well as helping the poor, giving loans, aiding the blind, and protecting someone’s honor. The Holy Prophet (S) elaborated that those who fulfill these obligations will be greatly honored in the afterlife.
The Prophet (S) warned that failing to pay Zakat renders one’s prayers ineffective. When Zakat is paid properly, the prayers ascend to the Divine Throne, but if withheld, the prayers are rejected and thrown back at the person. Moreover, he recounted how even a martyr who lacks love for Ali (a.s.) and his progeny would see his good deeds turn against him, highlighting the importance of devotion to Ahlul Bayt.
The Prophet (S) further described the criteria for receiving Zakat, stating it should go to the weak Shias who lack awareness and clarified that giving Zakat to opponents of Ahlul Bayt is akin to theft from the holy house. He shared a story about Ali (a.s.) and his charitable actions, demonstrating how genuine intentions elevate one’s deeds above those done out of rivalry or malice.
Ali (a.s.) recounted instances of using his physical and social power to assist others, earning divine favor. The Prophet (S) confirmed that these deeds are rewarded richly in the afterlife, with specific angels tasked to record and praise such actions. He also narrated how Ali (a.s.) used his rank to help a debtor, showing divine intervention when prayers are made with sincere intent.
The Prophet (S) explained that Allah’s pleasure or wrath corresponds to Ali’s emotions, indicating a deep spiritual connection. He concluded with a revelation from his Night of Ascension, where angels sought nearness to Allah through love for Ali (a.s.) and recited benedictions on him, emphasizing Ali’s virtues and righteousness.
Key Ayat:
كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ
Nay! Man is most surely inordinate because he sees himself free from want. (Surah Alaq 96:6-7)
References[edit]
- Salwa M. S. El – Awa, Introduction to Textual Relations in Qur’an, pg. 1. Part of the Routledge Studies in the Qur’an series. London: Routledge, 2005. ISBN 9781134227471
- Quran 2:1
- Sale, George (1891). The Koran: Commonly Called the Alkoran of Mohammed ... New York: John B. Alden.
- Michael Binyon, Fighting is ‘allowed’ during the holy month of fasting The Times, 18 December 1998
- Jump up to:a b Sadr-‘ameli Sayyid Abbas. “Surah Al-Baqarah, Chapter 2, Introduction”. Al-islam. Retrieved 14 May 2015.
- Mahmoud Ayoub, The Qurʾan and its interpreters, pg. 55. Albany: State University of New York Press, 1984. ISBN 9780791495469
- Maariful Quran
- Qurtubi
- Wherry, Elwood Morris (1896). A Complete Index to Sale’s Text, Preliminary Discourse, and Notes. London: Kegan Paul, Trench, Trubner, and Co.
This article incorporates text from this source, which is in the public domain. - Jump up to:a b Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes;Abridged). Darussalam. pp. 70–87. ISBN 9781591440208.
- ^ Jump up to:a b Caner Dagli, 2 The Cow al-Baqarah, Study Quran
- Mubarakpuri, Safiur Rahman (2000). Tafsir Ibn Kathir (10 Volumes; Abridged). Darussalam. pp. 87–91. ISBN 9781591440208.
External links:
- Q2:49, 50+ translations, islamawakened.com
- Works related to The Holy Qur’an (Maulana Muhammad Ali)/2. The Cow at Wikisource
- “The Cow”, a manuscript, dating from the 13th century, of the al-Baqarah via the World Digital Library
- Qur’anic Verses, a manuscript for al-Baqarah from the 13th century
- Surah Baqarah Last 2 Ayat,
- Enemies of Ahle Bayt (a.s.)
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