Surah Baqara- Ayah no. 1-5 i.e. 2: 1-5
Surah no. 2- Al-Baqarah – Ayah no. 1-5
A- Translation
١ الم
[Quran 2:01] A (Alif), L (Laam), M (Miim) (الم)
٢ ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ
[Quran 2:02] This is the Kitaab (الْكِتَابُ)- No Raiba (رَيْبَ) in/through it, Huddan (هُدًى) for the Muttaqueen (لِلْمُتَّقِينَ)
٣ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ
[Quran 2:03] Those who Yuminun ( يُؤْمِنُونَ ) with the Ghaib (بِالْغَيْبِ) and they Yaqemuna (وَيُقِيمُونَ) the S’alaat (صَّلَاةَ) and they Yunfequna (يُنْفِقُونَ) from what has been Rizaqnahum (رَزَقْنَاهُمْ) them.
٤ وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ
[Quran 2:04] Those who Yuminun (يُؤْمِنُونَ ) with what Anzala (أُنْزِلَ) Alyka (إِلَيْكَ) and what Anzala (أُنْزِلَ) from before and with Akhira (وَبِالْآخِرَةِ) they Yuqenun (يُوقِنُونَ).
٥ أُولَٰئِكَ عَلَىٰ هُدًى مِنْ رَبِّهِمْ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
[Quran 2:05] Those are the ones who A’ala (عَلَىٰ) Huddan (هُدًى) from their Rabb (رَبِّ) and those are the ones who are the Muflehun (الْمُفْلِحُونَ).
B- THE CONCEPT
Before we discuss these beginning Ayahs of Surah Al-Baqara, it’s important to understand the “Haroof -e- Muqatta’at” The letters such as Alif Laam Meem are abbreviated Letters of the Quran at the beginning of 29 Surahs out of the total 114 Surahs. Therefore, these are also called fawātiḥ (فَوَاتِح) or “openers” as they form the opening verse of their respective surahs. These abbreviated letters are also called Haroof e Muqatta`at or mysterious letters, since these are assumed to be separate from each other and are misinterpreted as not to form an apparently meaningful word. Assuming that some words in Quran such as Alif Laam Meem are mysterious, or do not have specific meanings, is a clear contradiction with many Quranic Ayahs since Quran is easy, complete and is made Bayyin- clear and distinct, clarified and explained in detail by Allah. The words Alif Laam Meem, the word Alam, has definite meanings which can be ascertained from the Quran itself, for instance the use of the word as Ta’lamuna and Ya’lamuna in Ayah 4:104, when Allah says “And do not Tahenu in pursuit of the people. If you Takunu Ta’lamuna, then indeed, they are Ya’lamuna like what you are Ta’lamuna. And Tarjuna from Allah what they not Yarjuna…..”, the meanings of the word becomes apparent as one’s beliefs, values, principals, assumptions, convictions, considerations, etc., in fact the whole comprehensive package, that is mostly unchangeable and on the basis of which a person’s decisions, and actions are based on. Thus, in this Ayah, Allah is giving a defined decree, an order to ‘do not Tahenu- be at rest, in your comfort and ease, in pursuit of the people. If you Takunu (you are aiming to reach) Ta’lamuna- a definite whole package of your beliefs, values, principals, considerations, etc., then indeed, they are Ya’lamuna – also a whole package of their beliefs, values, principals, considerations, etc. like what you are Ta’lamuna- that is your aiming for that stage, wherein you are fixed in your whole package of beliefs, values, principals, considerations, etc. is exactly the same as their aiming for their beliefs, values, principals, considerations, etc. And Tarjuna- you Rajoh- rely on Allah for the purpose of recompense of your deeds, whereas they do not Yarjuna- are looking forward to, relying on Allah for the recompense. Similar meanings of the words are in Ayah 32:01 as well. In Ayah 3:01 where Allah is talking about Allah as the only deity, the Ever- living, the Qayyum, the basic foundations of each and everything in the universe. In Ayah 29:01 “Alam, do you assume that the people will be left because they say that ‘we Aminu (have Emaan)’ and they will not be Yuftanun (fitna- tested, tried to bring out their true character)” shows the meanings of the word Alam as a whole package, the whole foundations, on the basis of which people’s Emaan and Character is revealed and tested. In Ayah 30:01, the word is used to reflect all such human emotions and desires, which are at the very foundations of one’s decisions and actions. Thus, the words Alif laam Meem are not some unknown, meaningless words, but basically refers to those aspects and facts which are unchangeable.
Ayah 2:01-02, “A (Alif), L (Laam), M (Miim) (الم)- This is the Kitaab (الْكِتَابُ)- No Raiba (رَيْبَ) in/through it, Huddan (هُدًى) for the Muttaqueen (لِلْمُتَّقِينَ)”
The word ‘Alif Laam Meem’ is used in these beginning Ayahs of Surah -e- Baqara as the whole comprehensive package, that is unchangeable and on the basis of which a person’s decisions, and actions are based on, such as one’s beliefs, values, principals, assumptions, convictions, considerations, actions etc. Thus, here in these two Ayahs Allah is talking about the Kitaab as the whole comprehensive package, in which there is no doubt or concern as well as no worries or ambiguities.
Additionally, the word ‘Huddan’, refer to that guidance that leads the way, by being ahead of others; a guidance, a map, an instruction manual that is clear, obvious and visible in order to lead to the desired destination which is to become a Muttaqi- the highest level of being a Muslim. Thus, these Ayahs refer to not only the unchangeable and confirmed aspects of the Kitaab but also of those who follow the rules and commandments of Allah in Quran- They are extremely cautious and protective of these laws and boundaries, who never cross these boundaries of restrictions and freedoms as identified in Deen as per Quran. For them the Kitaab is the guidance. Thus, here when Allah says, “That is the Kitaab in which there is no Ra’iba, in it, a Huddan (Hidayah/guidance) for the Muttaqueen” Here the word Raiba is not just used to refer that there is no doubt in the Kitaab, in the fact that it is the Kitaab, the revelations from Allah, our creator, but the word is also used in the meanings that there cannot be any concern or worry for those who want to become Muttaqqi to take this Kitaab as a guidance, hence a dual meanings of both doubts, uncertainties, ambiguities, improbabilities, vagueness, distrusts, suspicions, or skepticism as well as in the meanings of concerns, worries, fears, apprehensions, unease, or nervousness etc. of any sort in terms of the Kitaab to act as guidance for those who want to be Muttaqueen. The Kitaab is the Hidayah to become Muttaqi, like an instruction manual, a map, guiding and leading us exactly what to do if we want to become Muttaqqi. Thus, in a nutshell these Ayahs are telling us that this Kitaab is Hidayah ONLY for those who are Muttaqueen, and those who are not aiming to become Muttaqueen, they get no Hidayah or guidance from the Kitaab, they are full of doubts and ambiguities as well as concerns and worries.
Ayah 2:03, “Those who Yuminun ( يُؤْمِنُونَ ) with the Ghaib (بِالْغَيْبِ) and they Yaqemuna (وَيُقِيمُونَ) the S’alaat (صَّلَاةَ) and they Yunfequna (يُنْفِقُونَ) from what has been Rizaqnahum (رَزَقْنَاهُمْ) them.”
This next Ayah- the first phrase “Yuminun with the Ghaib” does not simply mean that we have blind faith on the unseen. The word Yuminun is normally mistranslated as faith, whereas to Yuminun means being at Aman, at a stage of utter and deep conviction that comes out of knowledge and reasoning. Yuminun’s translation as those who have faith or belief without proof or argument, without references or reasoning or using intellect or knowledge; is not backed and supported by Quran. To Amanu is is not just some word utterance from our tongue to accept it, but to Amanu is to seek knowledge, to use intellect and reasoning in order to accept with the pure heart and mind i.e. with full conviction. Therefore, when Allah says they Amanu on the Ghaib- the unseen is Allah and Allah’s Malaik, Allah’s Rasool and Nabi that we have not seen and the Akhira- the concept of accountability as per Deen. Amanu with Allah means that we cannot comprehend Allah through our five senses, Allah is unseen for us, but to know and feel the existence of Allah, through seeking knowledge to be at Aman with Allah, confirming our firm Conviction on Allah and strengthening our Emaan on Allah is Emaan on the unseen. Similarly, to Amanu with Allah’s Malaik means we cannot see Malaik (Allah’s powers and possessors of natural laws), but to have a firm Emaan on Malaik has to come out of complete knowledge due to our reasoning and intellect and out of firm conviction in our heart and mind as Emaan on Allah’s Malaik. Also, those Nabi and Rasool that we have not seen, Emaan on the unseen also includes Emaan on Allah’s Nabi and Rasool.
The next phrase “Aquemun the S’alaat” does not mean stand up for ritual prayers as is normally mistranslated but to Aquemu- establish, strengthen and support the S’alaat. Keeping in mind the meanings of the word Salaāt we realize that the phrase to Aquemu the S’alaat means to establish, support and strengthen the permanent and strong connection to the Deen and the members of the community with each other through the basic fundamentals of Deen such as love, compassion, care and justice for everyone. In all of its applications and uses in Quran, the word Aqamatis Salaāt has been referred to the establishment of a just system based on the principals/ commandments of God Almighty and our duties/commitments towards that system is our Salaāt. It could be our job, it could be our duties towards our loved ones, it could also be our duties towards our community or self- whatever it is, it means playing our part in the establishment, support and strengthening of righteous and just social care system built on the parameters of Deen aligned with the doctrines of Allah as per Allah’s commands.
The next phrase “they Razaqnun from what Razaqa them”– means that whatever ways and means of personality and character development that we have been bestowed by God almighty, we have to spend these for the benefits of others, be it knowledge, be it our efforts, or wealth or money or resources, whatever we have been given as RIZQ, it is now incumbent upon us to spend it for the benefits of others, the whole of mankind and for the benefit and betterment of Allah’s other creations.
Ayah 2:04, “Those who Yuminun (يُؤْمِنُونَ ) with what Anzala (أُنْزِلَ) Alyka (إِلَيْكَ) and what Anzala (أُنْزِلَ) from before and with Akhira (وَبِالْآخِرَةِ) they Yuqenun (يُوقِنُونَ).”
When Allah says “Those who Yuminun with what Anzala Akyka and what Anzala from before” Allah is highlighting an important element of Emaan, i.e., to Amanu with Allah’s revelations, that was revealed in the past, which is our hands and that which was revealed from before. A point to ponder is that Allah could have left it at “Those who Yuminun with what Anzala Akyka” but it’s important to note that to Amanu what is in our hands in isolation is not good enough. We need to keep in mind that Allah has sent the same Deen, the same laws to each and every nation from the beginning of times and hence we’re not special, neither the Kitaab in our hands is. When we understand the concept of Amanu with the Kitaab, it is to Amanu the Kitaab in our hands as well as those from before, to understand that all guide towards the same Hidayah with same set of laws and commandments.
The phrase “and with Akhira they Yuqinun” denotes the foundation of Deen. The word Yuqinun is normally mistranslated as firm belief, but the concept has nothing to do with believe or faith at all. As per the usage in Quran, the word is a description to reflect the height of one’s Emaan. Since Emaan basically means being at Aman, by seeking knowledge, by using one’s faculties and intellect and reasoning, through arguments and full mental acceptance of the truth of something. Therefore, the concept of Yuqinoon and Yaqueen is the height of being at Aman, in terms of being utterly and totally convinced about the five fundamentals of Emaan, by seeking knowledge and use of one’s intellectual faculties, to an extent where one is not only at Aman, the stage of conviction; but have reached the stage of being certain with respect to the five fundamentals of Emaan- on Allah, on Allah’s Malaik, on Allah’s Kitaab, on Allah’s Nabiyeen and, especially on the concept of Youm Al Akhira. In fact, the concept of Akhira, is at the very foundations of Deen- the concept of accountability, the Emaan on Akhira, the freedom of choice and decisions given to the whole of humanity. Sooner or later, in this temporary life here on earth or the hereafter, we will face the perfect accountability and the consequences of our own actions. Sooner or later, we will be held accountable for all our deeds, whether good or bad. Even an atom weight of deed will be accounted for. These are certain facts. And those who are certain of this accountability, their behavior and conduct is reflective of this Emaan and this conviction.
Ayah 2:05, “Those are the ones who A’ala (عَلَىٰ) Huddan (هُدًى) from their Rabb (رَبِّ) and those are the ones who are the Muflehun (الْمُفْلِحُونَ).”
The word Muflehun, is normally translated as those who are the successful ones but the word is used in Quran as opposed to the word Khaasireen, referring to those kill, suppress or weaken (Qatal) and lose the effectiveness of one’s conscience- Nafs-e-Mut’mainna and those aspects of Fitrat of Allah that we’re born with, that Allah wants to see in all of us, by not paying attention to it, as a result of which they end up strengthening the influences and impacts of Shaitan that compels one to do injustices and Zulm- under the influence of Nafs-e-Ammara, against their own loved ones (Ahle) with the result that they are effectively the unsuccessful ones in both the worlds, the temporary life here on earth as well as the hereafter (Akhira). Thus, as opposed to Khaasireen, the word Muflehun refers to those who strengthen their Nafs-e-Mut’mainna, those aspects within oneself that are reflective of Fitrat of Allah- that save them from committing bad deeds as a result of which Nafs-e-Ammara gets weakened and they are successful not only in this world but also in the hereafter. These beginning Ayahs of Surah Al Baqara basically highlights all the characteristics of those people who are Muttaqueen, for whom this kitab, as a guidance and they are the successful ones. The last phrase of this ayah beautifully completes the discussion as referred in the 2nd Ayah- this is Hidayah for those who are Muttaqqeen by telling us that these are the ones who are at the maximum, epitome and prestige of being on the Hidayah, the guidance of Allah, which they have received from their Rabb and these are the ones who are Muflehun.
D- IMPLEMENTATION IN TODAY’S LIFE
In today’s day and age, in our practical lives, we are missing the true guidance- the Hidayah from God Almighty due to our lack of understanding of Quran. It’s like we have the map, the Hidayah, the Kitaab; we know where we want to reach- to become Muttaqqee; but we don’t know how to read the map or we don’t spend enough time to understand the map. Quran is the embodiment of complete Deen, the rules and regulations, the commandments, the boundaries of our restrictions and freedom as perfected by Allah and given as Na’mat and Hidayah for the Mutaqueen. We need Amanu to spend time and efforts through utilization of all our God-given faculties including our intellect and reasoning to understand the Quranic teachings- the Hidayah, and then once understood we need to implement the Deen practically in our lives. We must not cross these boundaries as identified in Deen as per Quran, through which will build Taqwa in us. The basic prerequisite is to have Emaan on the Ghaib- i.e. Emaan on Allah, Malaik, Allah’s Rasool and Nabi; to Aquimu the S’alaat and to spend for the benefits of others from our Rizq, our wealth, time, resources, efforts etc. which we are blessed with by God almighty. If we are certain on the day of Akhira- the day of judgment and accountability, our behavior and conducts will reflect this. Then and only then we would be able to get the Hidayah- the guidance from our Rabb and this will make us successful in both the worlds.
Foot Notes:
C- VOCABULARY:
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