Key to al-Baqarah

The Longest Surah of the Qur'an

Khurram Murad

• Publisher: The Islamic Foundation
• Year: 2014
• ISBN:
  9780860375326
• Topic: Theology & Religion
• Subtopic: Islamic Theology

Based on valuable material from authentic tafasir in Arabic and Urdu, the book provides a thematic study of Surah al-Baqarah. A commendable work, meeting the mindset and intellectual needs of the English-speaking young generation of Muslims in the West.

Structure of al-Baqarah

On reflection, one finds that al-Baqarah may be divided into some well-defined sections, all with themes of their own yet interrelated with each other. The sections may be further sub-divided into sub-sections. Such division is not divinely dictated, but greatly facilitates reflection and understanding. According to my understanding, the sūrah has seven such sections:

Section 1 Verses 1–39 (39 verses) Basics of Divine Guidance.

Section 2 Verses 40–123 (84 verses) Bani Israel, A Muslim Ummah in Decadence: the Broken Covenant and the Diseases of the Heart and Conduct.

Section 3 Verses 124–52 (29 verses) Entrusting the Prophetic Mission to the Muslim Ummah.

Section 4 Verses 153–77 (25 verses) Key Personal Resources and the Basic Principles of Din and Shari`ah.

Section 5 Verses 178–242 (65 verses) The Communal Life: Principles, Laws and Institutions (worship, sanctity of life and property, family).

Section 6 Verses 243–83 (41 verses) Jihad (Struggle) and Infāq (Spending): Key to the Fulfilment of the Mission.

Section 7 Verses 284–6 (3 verses) Conclusion: Moral and Spiritual Resources.

Section 1: Verses 1–39 Basics of Divine Guidance

Verses 1–19 describe the type of people who benefit from the Divine guidance, and those who do not.

The sūrah begins, very importantly, by declaring its own Divine origin and authority: ‘This is the Book (of Allah), there is no doubt about it’ (v. 1). This proclamation we find repeated very often throughout the Qur’an, at the beginning of many sūrahs and within the sūrahs. Thus the reader moves forward with full reverence, awe, yearning, and a willingness to understand and to submit.

For what purpose has the Book come? To guide. Guide whom, and guide to what? To guide those who are Muttaqīn, those who have the quality of piety, God-consciousness, righteous living, or Taqwā Or to guide the intending seekers to become Muttaqīn.

The characteristics of Muttaqīn are laid out in some detail (vv. 2–5). They need not detain us here. But, it is important to remember that they are the foundations upon which the Qur’an later builds more detailed descriptions of Muttaqīn.

This statement – guidance for Muttaqīn – is usually understood to mean that only the people who have Taqwa and these consequent characteristics may benefit from the Qur’anic guidance. If this is understood as a necessary prerequisite, then all the characteristics should be taken in their primary, literal meaning, not in the full Qur’anic meaning. Otherwise this would mean that to receive guidance one should be already guided. But, in a sense, this meaning is also true. For the scope for developing Taqwa is endless. To proceed from the primary to the advanced and higher stages, one must have some degree of Taqwa: ‘Those who are willing to be guided, He advances them in guidance, and in their taqwa’ (Muḥammad 47: 17).

But a more coherent meaning and sense would be that the Qur’anic guidance will lead individuals and communities to become Muttaqīn. Just as when we say, ‘this is a course for MA’, we do not mean that one has to be an MA as a prerequisite to benefit from the course. What we mean is that this course will lead one to become an MA. Thus the very first verses (1–5) describe how the Qur’an has come to make men and communities Muttaqīn. The Straight Path, too, is the life of Taqwa. Later on, we find that a life of Taqwa and its fruits – here and in the Hereafter – are a constant theme of the Qur’an.

As a necessary prerequisite, in a primary, literal sense, Taqwa should mean the innate faculty to differentiate between right and wrong, and the inner strength to recognize and accept the right as right and the wrong as wrong, and to refrain from doing what one believes to be wrong.

The sūrah, now, identifies those people who would never benefit from the Divine guidance.

Firstly, there are those who, of their own choice, are bent upon denying the Qur’an as being the Word of Allah. Consequently, their hearts are sealed (vv. 6–7). And, then, there are the people who outwardly claim to have faith, but possess no real faith (vv. 8–20). They are of various categories. At the one end of the spectrum are those who are hostile and mocking, they spread corruption, they have bartered away guidance for error (v. 16). They are hypocrites by choice: ‘deaf, dumb, blind – so they shall not repent’ (v. 18). At the other end are those who have some faith but waver in the face of tribulations and the sacrifices demanded by that faith (‘darkness, thunder, lightning’) . They are hypocrites by weakness of will and faith: ‘whenever it gives them light, they walk in it; and whenever darkness falls around them, they halt’ (v. 20).

The sūrah now turns to call all mankind to the central message of the Qur’an: ‘Worship and serve only Allah, make none equal to or partner of Him’ (vv. 21–2). To authenticate this message, it proceeds to establish the authenticity of the Qur’an, and hence that of the Messenger (vv. 23–5). To ground both in the ultimate meaning and purpose of life, it brings home the reality of the life after death (vv. 28–9). In between, the diseases of minds and morals among those who go astray, despite hearing the Qur’an, are also described (vv. 26–7): they question, doubt and dispute the Qur’anic discourse, especially its parables; ‘they break their bond with Allah; cut asunder what Allah has bidden to be joined; and spread corruption on earth’ (v. 27).

Thus here (vv. 21–9) we find a lucid summary of the entire Qur’anic message.

Verses 30–9 take up the story of Creation, and thereby expound the Qur’anic world-view and its understanding of the nature of man. Man is given knowledge and free will. He is Allah’s vicegerent on earth. He must therefore live within the limits and dictates set by Him. To do so, he faces a continuing struggle to choose between good and evil. Because he is free and morally responsible, he is therefore liable to sin in this struggle. To face this struggle between good and evil, and overcome his sins, he is given two Divine gifts: one, the promise to accept repentance and to forgive sin whenever the sinner turns to Him, as He forgave Adam (v. 37); two, the promise to send Divine guidance, as Allah told Adam (v. 38).

Section 2: Verses 40–123 Bani Israel, a Muslim Ummah in Decadence: the Broken Covenant and Diseases of the Heart and Conduct

Immediately after defining the type of people who may or may not benefit from the Qur’anic guidance (vv. 1–20), inviting all mankind to ‘Worship Allah alone, the only Creator and Lord’, narrating the Creation event, illustrating the Qur’anic world-view, the human nature, and man’s utter dependence upon Divine guidance and forgiveness (vv. 30–9), al-Baqarah’s discourse turns to Bani Israel, the Jews of its time, for 84 long verses, about one-third of its length. It reminds them of Allah’s immense blessings upon them, and their ingrat...

Table of contents

• Cover Page
• Title Page
• Copyright
• Contents
• Preface
• Sūrah al-Baqarah
• Structure of al-Baqarah
• Certain Major Themes
• Further Readings