3.Surat Al-Baqarah was revealed in
Al-Madinah
There is no disagreement over the view that Surat Al-Baqarah
was revealed in its entirety in Al-Madinah. Moreover, Al-Baqarah was one of the
first Surahs to be revealed in Al-Madinah, while, Allah's statement,
﴿وَاتَّقُواْ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾
(And be afraid of the Day when you shall be brought back to
Allah.) (2:281) was the last Ayah to be revealed from the Qur'an. Also, the
Ayat about usury were among the last Ayat to be revealed. Khalid bin Ma`dan
used to call Al-Baqarah the Fustat (tent) of the Qur'an. Some of the scholars
said that it contains a thousand news incidents, a thousand commands and a
thousand prohibitions. Those who count said that the number of Al-Baqarah's
Ayat is two hundred and eighty-seven, and its words are six thousand two
hundred and twenty-one words. Further, its letters are twenty-five thousand
five hundred. Allah knows best.
Ibn Jurayj narrated that `Ata' said that Ibn `Abbas said,
"Surat Al-Baqarah was revealed in Al-Madinah.'' Also, Khasif said from
Mujahid that `Abdullah bin Az-Zubayr said; "Surat Al-Baqarah was revealed
in Al-Madinah.'' Several Imams and scholars of Tafsir issued similar
statements, and there is no difference of opinion over this as we have stated.
The Two Sahihs recorded that Ibn Mas`ud kept the Ka`bah on
his left side and Mina on his right side and threw seven pebbles (at the
Jamrah) and said, "The one to whom Surat Al-Baqarah was revealed (i.e. the
Prophet ) performed Rami (the Hajj rite of throwing pebbles) similarly.'' The
Two Sahihs recorded this Hadith.
Further, Ibn Marduwyah reported a Hadith of Shu`bah from
`Aqil bin Talhah from `Utbah bin Marthad; "The Prophet saw that his
Companions were not in the first lines and he said,
«يَا أَصْحَابَ سُورَةِ الْبَقَرَة»
(O Companions of Surat Al-Baqarah.) I Think that this
incident occurred during the battle of Hunayn when the Companions retreated.
Then, the Prophet commanded Al-`Abbas (his uncle) to yell out,
«يَا أَصْحَابَ الشَّجَرَة»
(O Companions of the tree!) meaning the Companions who
participated in the pledge of Ar-Ridwan (under the tree). In another narration,
Al- `Abbas cried, "O Companions of Surat Al-Baqarah!'' encouraging them to
come back, so they returned from every direction. Also, during the battle of
Al-Yamamah, against the army of Musaylimah the Liar, the Companions first
retreated because of the huge number of soldiers in Musaylimah's army. The
Muhajirun and the Ansar called out for each other, saying; "O people of
Surat Al-Baqarah!'' Allah then gave them victory over their enemy, may Allah be
pleased with all of the companions of all the Messengers of Allah.
﴿بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ ﴾
﴿الم ﴾
(In the Name of Allah, the Most Gracious, the Most Merciful)
(1. Alif Lam Mim).
4.The Discussion of the Individual Letters
The individual letters in the beginning of some Surahs are
among those things whose knowledge Allah has kept only for Himself. This was
reported from Abu Bakr, `Umar, `Uthman, `Ali and Ibn Mas`ud. It was said that
these letters are the names of some of the Surahs. It was also said that they
are the beginnings that Allah chose to start the Surahs of the Qur'an with.
Khasif stated that Mujahid said, "The beginnings of the Surahs, such as
Qaf, Sad, Ta Sin Mim and Alif Lam Ra, are just some letters of the alphabet.''
Some linguists also stated that they are letters of the alphabet and that Allah
simply did not cite the entire alphabet of twenty-eight letters. For instance,
they said, one might say, "My son recites Alif, Ba, Ta, Tha... '' he means
the entire alphabet although he stops before mentioning the rest of it. This
opinion was mentioned by Ibn Jarir.
6.The Letters at the Beginning of Surahs
If one removes the repetitive letters, then the number of
letters mentioned at the beginning of the Surahs is fourteen: Alif, Lam, Mim,
Sad, Ra, Kaf, Ha, Ya, `Ayn, Ta, Sin, Ha, Qaf, Nun.
So glorious is He Who made everything subtly reflect His
wisdom.
Moreover, the scholars said, "There is no doubt that
Allah did not reveal these letters for jest and play.'' Some ignorant people
said that some of the Qur'an does not mean anything, (meaning, such as these
letters) thus committing a major mistake. On the contrary, these letters carry
a specific meaning. Further, if we find an authentic narration leading to the
Prophet that explains these letters, we will embrace the Prophet's statement.
Otherwise, we will stop where we were made to stop and will proclaim,
﴿ءَامَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا﴾
(We believe in it; all of it (clear and unclear verses) is
from our Lord) (3:7).
The scholars did not agree on one opinion or explanation
regarding this subject. Therefore, whoever thinks that one scholar's opinion is
correct, he is obliged to follow it, otherwise it is better to refrain from
making any judgment on this matter. Allah knows best.
7.These Letters testify to the Miraculous
Qur'an
The wisdom behind mentioning these letters in the beginning
of the Surahs, regardless of the exact meanings of these letters, is that they
testify to the miracle of the Qur'an. Indeed, the servants are unable to
produce something like the Qur'an, although it is comprised of the same letters
with which they speak to each other. This opinion was mentioned by Ar-Razi in
his Tafsir who related it to Al-Mubarrid and several other scholars. Al-Qurtubi
also related this opinion to Al-Farra' and Qutrub. Az-Zamakhshari agreed with
this opinion in his book, Al-Kashshaf. In addition, the Imam and scholar Abu
Al-`Abbas Ibn Taymiyyah and our Shaykh Al-Hafiz Abu Al-Hajjaj Al-Mizzi agreed
with this opinion. Al-Mizzi told me that it is also the opinion of Shaykh Al-Islam
Ibn Taymiyyah. KAz-Zamakhshari said that these letters, "Were not all
mentioned once in the beginning of the Qur'an. Rather, they were repeated so
that the challenge (against the creation) is more daring. Similarly, several
stories were mentioned repeatedly in the Qur'an, and also the challenge was
repeated in various areas (i.e., to produce something like the Qur'an).
Sometimes, one letter at a time was mentioned, such as Sad, Nun and Qaf.
Sometimes two letters were mentioned, such as
﴿حـم ﴾
(Ha Mim) (44:1) Sometimes, three letters were mentioned,
such as,
﴿الم ﴾
(Alif Lam Mim (2: 1)) and four letters, such as,
﴿المر﴾
(`Alif Lam Mim Ra) (13:1), and
﴿المص ﴾
(Alif Lam Mim Sad) (7:1).
Sometimes, five letters were mentioned, such as,
﴿كهيعص ﴾
(Kaf Ha Ya `Ayn Sad) (19:1), and;
﴿حـم - عسق﴾
(Ha Mim. `Ayn Sin Qaf) (42:1-2).
This is because the words that are used in speech are
usually comprised of one, two, three, four, or five letters.''
Every Surah that begins with these letters demonstrates
the Qur'an's miracle and magnificence, and this fact is known by those
well-versed in such matters. The count of these Surahs is twenty-nine. For
instance, Allah said,
﴿الم ذَٰلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ﴾
(Alif Lam Mim) This is the Book (the Qur'an), wherein there
is no doubt (2:1-2),
﴿الم - اللهُ لا إلَهَ إلاَّ هُوَ اَلْحَيُّ القَيُّومُ نَزَّلَ
عَلَيْكَ الْكِتَٰـبَ بِالْحَقِّ مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ﴾
(Alif Lam Mim. Allah! La ilaha illa Huwa (none has the right
to be worshipped but He), Al-Hayyul-Qayyuum (the Ever Living, the One Who
sustains and protects all that exists). It is He Who has sent down the Book
(the Qur'an) to you (Muhammad ) with truth, confirming what came before it.)
(3:1-3), and,
﴿المص كِتَٰـبٌ أُنزِلَ إِلَيْكَ فَلاَ يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ﴾
(Alif Lam Mim Sad. (This is the) Book (the Qur'an) sent down
unto you (O Muhammad ), so let not your breast be narrow therefrom) (7:1-2).
Also, Allah said,
﴿الر كِتَابٌ أَنزَلْنَٰـهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَـتِ إِلَى
النُّورِ بِإِذْنِ رَبِّهِمْ﴾
(Alif Lam Ra. (This is) a Book which We have revealed unto
you (O Muhammad ) in order that you might lead mankind out of darkness (of
disbelief and polytheism) into the light (of belief in the Oneness of Allah and
Islamic Monotheism) by their Lord's leave) (14:1),
﴿الم - تَنْزِيلُ الْكِتَابِ لاَ رَيْبَ فِيهِ مِن
رَّبِّ الْعَالَمينَ﴾
(Alif Lam Mim. The revelation of the Book (this Qur'an) in
which there is no doubt, is from the Lord of the `Alamin (mankind, Jinn and all
that exists)!) (32:1-2),
﴿حـم - تَنزِيلٌ مِّنَ الرَّحْمَٰنِ الرَّحِيمِ ﴾
(Ha Mim. A revelation from (Allah) the Most Gracious, the
Most Merciful) (41:1-2), and,
﴿حـم - عسق- كَذَٰلِكَ يُوحِي إِلَيْكَ وَإِلَى
اَلَّذِينَ مِن قَبْلِكَ اللهُ اَلْعَزِيزُ اَلْحَكَيمُ ﴾
(Ha Mim. `Ain Sin Qaf. Likewise Allah, the Almighty, the
Wise sends revelation to you (O Muhammad ) as (He sent revelation to) those
before you.) (42:1-3).
There are several other Ayat that testify to what we have
mentioned above, and Allah knows best.
﴿ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ ﴾
(2. That is Book in which there is no Rayb, guidance for the
Muttaqin).
8.There is no Doubt in the Qur'an
The Book, is the Qur'an, and Rayb means doubt. As-Suddi said
that Abu Malik and Abu Salih narrated from Ibn `Abbas, and Murrah Al-Hamadani
narrated from Ibn Mas`ud and several other Companions of the Messenger of Allah
that,
﴿لاَ رَيْبَ فِيهِ﴾
(In which there is no Rayb), means about which there is no
doubt. Abu Ad-Darda', Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Malik, Nafi`
`Ata', Abu Al-`Aliyah, Ar-Rabi` bin Anas, Muqatil bin Hayyan, As-Suddi, Qatadah
and Isma`il bin Abi Khalid said similarly. In addition, Ibn Abi Hatim said,
"I do not know of any disagreement over this explanation.'' The meaning of
this is that the Book, the Qur'an, is without a doubt revealed from Allah.
Similarly, Allah said in Surat As- Sajdah,
﴿الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى
لِّلْمُتَّقِينَ ﴾
(Alif Lam Mim). The revelation of the Book (this Qur'an) in
which there is no doubt, is from the Lord of all that exists) (2:1-2).
Some scholars stated that this Ayah - 2:2 - contains a
prohibition meaning, "Do not doubt the Qur'an.'' Furthermore, some of the
reciters of the Qur'an pause upon reading,
﴿لاَ رَيْبَ﴾
(there is no doubt) and they then continue;
﴿فِيهِ هُدًى لِّلْمُتَّقِينَ﴾
(in which there is guidance for the Muttaqin (the pious and
righteous persons)). However, it is better to pause at,
﴿لاَ رَيْبَ فِيهِ﴾
(in which there is no doubt) because in this case,
﴿هُدًى﴾
(guidance) becomes an attribute of the Qur'an and carries a
better meaning than,
﴿فِيهِ هُدًى﴾
(in which there is guidance).
9.Guidance is granted to Those Who have
Taqwa
Hidayah - correct guidance - is only granted to those who
have Taqwa - fear of Allah. Allah said,
﴿قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ
لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَـئِكَ
يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ﴾
(Say: It is for those who believe, a guide and a healing.
And as for those who disbelieve, there is heaviness (deafness) in their ears,
and it (the Qur'an) is blindness for them. They are those who are called from a
place far away (so they neither listen nor understand)) (41:44), and,
﴿وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ
وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّـلِمِينَ إَلاَّ خَسَارًا ﴾
(And We send down of the Qur'an that which is a healing and
a mercy to those who believe (in Islamic Monotheism and act on it), and it
increases the Zalimin (wrongdoers) in nothing but loss) (17:82).
This is a sample of the numerous Ayat indicating that the
believers, in particular, benefit from the Qur'an. That is because the Qur'an
is itself a form of guidance, but the guidance in it is only granted to the
righteous, just as Allah said,
﴿يَأَيُّهَا النَّاسُ قَدْ جَآءَتْكُمْ مَّوْعِظَةٌ مَّن
رَّبِّكُمْ وَشِفَآءٌ لِّمَا فِى الصُّدُورِ وَهُدًى
وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ﴾
(O mankind! There has come to you a good
advice from your Lord (i. e. the Qur'an, enjoining all that is good and
forbidding all that is evil), and a healing for that (disease of ignorance,
doubt, hypocrisy and differences) which is in your breasts, ـ a guidance and a mercy (explaining
lawful and unlawful things) for the believers) (10:57).
Ibn `Abbas and Ibn Mas`ud and other Companions of the
Messenger of Allah said,
﴿هُدًى لِّلْمُتَّقِينَ﴾
(guidance for the Muttaqin (the pious and righteous
persons), means, a light for those who have Taqwa.
10.The Meaning of Al-Muttaqin
Ibn `Abbas said about,
﴿هُدًى لِّلْمُتَّقِينَ﴾
(guidance for the Muttaqin) that it means, "They are
the believers who avoid Shirk with Allah and who work in His obedience.'' Ibn
`Abbas also said that Al-Muttaqin means, "Those who fear Allah's
punishment, which would result if they abandoned the true guidance that they
recognize and know. They also hope in Allah's mercy by believing in what He
revealed.'' Further, Qatadah said that,
﴿لِّلْمُتَّقِينَ﴾
(Al-Muttaqin), are those whom Allah has described in His
statement;
﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلٰوةَ﴾
(Who believe in the Ghayb and perform the Salah) (2:3), and
the following Ayat. Ibn Jarir stated that the Ayah (2:2) includes all of these
meanings that the scholars have mentioned, and this is the correct view. Also,
At-Tirmidhi and Ibn Majah narrated that `Atiyah As-Sa`di said that the
Messenger of Allah said,
«لَا يَبْلُغُ الْعَبْدُ أَنْ يَكُونَ مِنَ الْمُتَّقِينَ
حَتَّى يَدَعَ مَالَا بَأْسَ بِهِ حَذَرًا مِمَّا بِهِ بَأْس»
(The servant will not acquire the status of the Muttaqin
until he abandons what is harmless out of fear of falling into that which is
harmful.) At-Tirmidhi then said "Hasan Gharib.''
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