Surah al-Baqarah (The Cow) 2 : 285

ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِۦ وَٱلْمُؤْمِنُونَ ۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِۦ ۚ وَقَالُوا۟ سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ ٱلْمَصِيرُ

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
The Messenger has believed in what was revealed to him from his Lord, and [so have] the Believers. All of them have believed in Allāh and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination."

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

The Qur’ān refers to that privileged community of believers who are the archetype of faith, and to all succeeding communities modelled on their example. This community is honoured by, and greatly appreciates, being mentioned in the same breath as God’s Messenger.

The Messenger’s faith springs directly from the revelations he receives from God, the ultimate truth. It is a degree of faith that cannot be described except by one who has experienced it; it remains beyond comprehension for those mortals who have not experienced divine revelation and is, therefore, totally unique and exclusive to God’s Messenger himself. That is why it is such an honour for ordinary believers to he mentioned side by side with God’s Messenger.

The sūrah defines the nature and parameters of this faith. It is a comprehensive and universal faith, commensurate with the far-reaching and historic role the Muslim community is destined to inherit and take on in the world. It is a commitment that identifies humanity, throughout its history, as being of only two main groups: the believers who represent the party of God, and the unbelievers who constitute the party of Satan.

Each one of them believes in God...” According to Islam, belief in God is the foundation of a Muslim’s understanding of life, and of the code governing his life, morals, economic and all other activities. It means believing in God as the Supreme Being, the Lord of everything and the sole object of reverence and worship. He is the ultimate authority over man’s conscience and behaviour in every single aspect of his life.

God has no partners in His Godhead and Lordship over the world. He is the Creator and the active ruler of the whole cosmos, and no other power interferes with His organisation and running of the physical world or of life in it. He is the sole provider of life and sustenance for all creation. He is the only and ultimate cause of what befalls the world, without whose will and knowledge nothing, great or small, happens or comes into being in this world.

Nothing and no one but God Almighty should be adored and worshipped, in any sense of the word. God is the supreme authority to be obeyed, and all temporal authority is derived from Him, and from total adherence to His teachings and commands and the laws He lays down. An imperative of faith in God is submission to, and acceptance of, the principles and values He has set out for the moral, social, legal and economic spheres of life. Faith in this sense sets man free from control and manipulation by all other forces, powers and authorities, and from the fetters of obligation or submission to anyone or anything other than God Almighty.

... and His angels...” This is an important aspect of belief in the unseen, the unknowable which lies beyond human perception or understanding, or, to use the Islamic term ghayb, as already discussed at the beginning of the sūrah. Man’s ability to perceive and accept a world above and beyond the physical world whose existence he can discern and verify sets him above the rest of creation and confers on him his human qualities. This belief puts into proper perspective man’s natural curiosity for what lies beyond the material physical world, which he instinctively and clearly perceives to exist. Without this clear perspective and vision, man resorts to myth and superstition, leading to imbalance and instability.

Angels are a fact of ghayb that humans cannot perceive by conventional sensory or intellectual means. But man has an instinctive urge to look beyond the world that he can see; and God, in His infinite wisdom, has seen to it that this natural and legitimate human urge is satisfied in order to save man the frustration and suffering he would otherwise inevitably encounter. There is sufficient evidence to show that those individuals and communities who have chosen to defy human nature and reject all notion of a world beyond have fallen victim to utterly farcical and fallacious superstitions that have blurred their vision, undermined their mental well-being, and turned their lives into a series of negative and destructive obsessions.

Like other aspects of ghayb, belief in the angels widens man’s perception and understanding of the world around him. It is no longer restricted to what he can see and feel, which is only a small part of reality. He feels safer in the company of these faithful creatures, fellow believers in God’s oneness, who pray constantly for man’s redemption, and in the comforting thought that they are there to help and guide him spiritually. Furthermore, the mere knowledge of this fact is a blessing from God to those who believe in Him and His angels.

... and His books and His messengers. We make no distinction between any of His messengers.” According to the Islamic view, belief in God’s books and messengers follows logically and naturally from belief in God Himself. To believe in God is to believe in the truth of all that is revealed by Him, and in the honour and integrity of all the messengers He has commissioned, and in the unity of the source of the messages they have preached. A Muslim has no notion of discrimination between God’s messengers. They all preached Islam in various versions, suited to the circumstances of the communities they addressed. Muĥammad, (peace be upon him), was the last and final of those Prophets and messengers who has delivered the final, complete and universal version of Islam, which will remain valid for the rest of time.

The Muslim community, therefore, inherits the legacy of God’s religion on earth in its totality, which places a grave responsibility on Muslims. As bearers of God’s banner on earth, they are the custodians of the greatest gift to mankind. Their mission is to promote and establish the Islamic order, and to stand up to chauvinistic, oppressive and totalitarian ideologies of all kinds, whenever they are advocated, anywhere in the world.

The Muslim community, or ummah, is undoubtedly the legitimate heir to the greatest treasure of guidance, light, confidence and fulfilment, as well as certainty and knowledge, ever made available to mankind. Those deprived of its benefits and blessings might as well be living in darkness and confusion. Their life is inevitably plagued with scepticism, cynicism, unhappiness, spiritual suffering and deprivation.

The history of mankind has seen countless individuals and communities deprived of the sustenance and happiness of faith. The agony and miserable experiences of many a sensitive and troubled heart have been most eloquently and passionately preserved for posterity in poetry, literature and art. There are those, however, who are immune to religious faith and have no desire for knowledge beyond the material world. They go through life with little or no humanity, hardly better than animals. They eat and survive and fend for themselves ruthlessly. They oppress, tyrannise and corrupt others in order to further their own interests and desires. They are despised by God and by their fellow human beings.

Human societies deprived of the grace and blessings of faith in God are miserable despite their affluence, barren despite their wealth, and restive despite their apparent freedom, security and peace. There are, even today, obvious examples of such unfortunate societies, a fact denied only by the arrogant.

Those who truly believe in God and His angels, books and messengers, know well that they shall return to their Lord, and so they turn to Him in obedience and submission, seeking His mercy and forgiveness. “And they say, ‘We hear and we obey. Grant us Your forgiveness, our Lord; to You we shall all return.’“ 

This submission is an expression of their faith. They heed and obey every commandment received from God in affirmation of His oneness and in recognition of the validity of His order in every aspect of life. No submission can be sincere without adherence to God’s guidance and implementation of His rule in every sphere. Man’s faith cannot be complete if he turns his back on God’s teachings and seeks moral, social, economic or political guidance elsewhere. Faith is a quality firmly entrenched in man’s heart and is only given credence when expressed in actions.

With submission and obedience to the Lord comes a feeling of inadequacy and deficiency in paying one’s dues towards God. Thus believers appeal to the merciful God to overlook their failures and shortcomings: “... Grant us Your forgiveness, our Lord...

The appeal for forgiveness follows the assertion of total submission and obedience. It is then followed by certainty in one’s fate here in this life and in the life to come. God’s word is the final and ultimate truth; everything shall return to Him; He is omnipotent; His will is done and His power unchallenged; His forgiveness, mercy and grace provide the way to escape punishment for sins we commit.

To You we shall all return.” This statement implies belief in the hereafter, which, from the Islamic point of view, is another essential aspect of faith in God. Islam asserts that God has created man and made him His vicegerent on earth on the basis of a clear covenant encompassing all man’s activities on earth. Throughout his earthly existence man is on probation. When his probation is over, he shall be judged and made accountable for his actions. Thus belief in the Day of Judgement and man’s accountability for his deeds is a correlative of belief in God. This faith plays a central role in shaping and guiding a believer’s conscience and behaviour, and his perception of values and consequences in this life. A believer will live in obedience to God, promoting good and supporting the truth, regardless of whether the result of his endeavour in this world is happiness or suffering, gain or loss, victory or defeat, recompense or deprivation, or even death. The reward he seeks for passing the test of life is in the hereafter. Were the whole world to stand in opposition to him in this pursuit, and were his very life to be threatened, it would not dissuade him. He is dealing directly with God Almighty, fulfilling his obligation towards Him and looking forward to the reward He has in store for him.
 
This short Qur’ānic verse encapsulates the basic concept of the unity and integrity of the Islamic belief. It is a simple and clear belief in the unity of God, His angels, His books and messengers, with no distinction among those messengers whatsoever, based on total obedience and submission to God and an unshakeable faith in the Day of Judgement.
 
Such is Islam, a faith perfectly suited to epitomize the full and final divine message. It reflects the procession of faith which began with the creation of man and continued throughout the generations. It has been expounded and elucidated by messenger after messenger, according to the intellectual and social development of the recipient communities. With the Prophet Muĥammad (peace be upon him), the message is brought to full maturity and its complete unity is declared, leaving man with the task of understanding its principles and details, and implementing it in his life.
 
Islam is a religion that recognizes man as a unique being; neither animal nor inanimate, neither angelic nor Satanic. Islam takes a holistic, rather than a fragmented, view of man. It allows for his weaknesses as well as his strengths, treating him as an integrated being comprising a physical aspect with instincts, impulses and natural drives, and a discerning intellectual power, and a soul with spiritual passions and yearnings. It requires of man only such tasks as he is able to fulfil, maintaining that delicate balance between obligations and abilities, with fairness and without duress, satisfying the needs of body, mind and soul in perfect harmony. The corollary to that concept is man’s freedom to choose and bear full responsibility for his choice.

Practical Implication

  •  السمع والطاعة لله سببٌ لنيل مغفرته سبحانه، ﴿ سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ ٱلْمَصِيرُ  [Be the first to translate this....]

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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The scholars are unanimous that Surah al-Baqarah is Madani and that it was the first Surah revealed in Madinah. [Ibn Hajar al-Asqalani in Fath al-Bari no. 160/8].

Despite it being the first Surah to be revealed in Madinah, it contains Ayaat from a later period also. In fact, according to Ibn Abbas [as mentioned in Ibn Kathir] the last Ayat revealed to the Prophet was Ayat no. 281 from Surah al-Baqarah and this occurred 8 days or so before his death [which corresponds to the year 11 Hijri].

8. Reasons for Revelation

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In order to understand the meaning of this Surah, we should know its historical background:

1. At Makkah, the Quran generally addressed the polytheist Quraysh who were ignorant of Islam, but at Madinah it was also concerned with the Jews who were acquainted with the creed of Monotheism, Prophethood, Revelation, the Hereafter and Angels. They also professed to believe in the law which was revealed by God to their Prophet Moses, and in principle, their way was the same (Islam) that was being taught by Prophet Muhammad. But they had strayed away from it during the centuries of degeneration and had adopted many un-Islamic creeds, rites and customs of which there was no mention and for which there was no sanction in the Torah. Not only this: they had tampered with the Torah by inserting their own explanations and interpretations into its text. They had distorted even that part of the Word of God which had remained intact in their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals. Consequently their beliefs, their morals and their conduct had gone to the lowest depths of degeneration. The pity is that they were not only satisfied with their condition but loved to cling to it. Besides this, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of those who came to teach them the Right Way and did their utmost to defeat every such effort. Though they were originally Muslims, they had swerved from the real Islam and made innovations and alterations in it and had fallen victims to hair splitting and sectarianism. They had forgotten and forsaken God and begun to serve material wealth. So much so that they had even given up their original name “Muslim” and adopted the name “Jew” instead, and made religion the sole monopoly of the children of Israel. This was their religious condition when the Prophet went to Madinah and invited the Jews to the true religion. That is why more than one third of this Surah has been addressed to the children of Israel. A critical review of their history, their moral degeneration and their religious perversions has been made. Side by side with this, the high standard of morality and the fundamental principles of the pure religion have been put forward in order to bring out clearly the nature of the degeneration of the community of a prophet when it goes astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non-essentials of the true religion.

2. At Makkah, Islam was mainly concerned with the propagation of its fundamental principles and the moral training of its followers. But after the migration of the Prophet to Madinah, where Muslims had come to settle from all over Arabia and where a tiny Islamic State had been set up with the help of the ‘local supporters’ (Ansar), naturally the Quran had to turn its attention to the social, cultural, economic, political and legal problems as well. This accounts for the difference between the themes of the Surahs revealed at Makkah and those at Madinah. Accordingly about half of this Surah deals with those principles and regulations which are essential for the integration and solidarity of a community and for the solution of its problems.

After the migration to Madinah, the struggle between Islam and disbelief (Kufr) had also entered a new phase. Before this the Believers, who propagated Islam among their own clans and tribes, had to face its opponents at their own risk. But the conditions had changed at Madinah, where Muslims from all parts of Arabia had come and settled as one community, and had established an independent city state. Here it became a struggle for the survival of the Community itself, for the whole of non-Muslim Arabia was bent upon and united in crushing it totally. Hence the following instructions, upon which depended not only its success but its very survival, were revealed in this Surah:

a. The Community should work with the utmost zeal to propagate its ideology and win over to its side the greatest possible number of people.

b. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that they were adhering to an absolutely wrong position.

c. It should infuse in its members (the majority of whom were homeless and indigent and surrounded on all sides by enemies) that courage and fortitude which is so indispensable to their very existence in the adverse circumstances in which they were struggling and to prepare them to face these boldly.

d. It should also keep them ready and prepared to meet any armed menace, which might come from any side to suppress and crush their ideology, and to oppose it tooth and nail without minding the overwhelming numerical strength and the material resources of its enemies.

e. It should also create in them that courage which is needed for the eradication of evil ways and for the establishment of the Islamic Way instead. That is why God has revealed in this Surah such instructions as may help achieve all the above mentioned objects.

At the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear. God has, therefore, briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds became manifest, God sent detailed instructions about them. [REF: Mawdudi]

9. Relevant Hadith

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  • The Messenger of Allah said, 'Whoever recites the last two Ayat in Surat Al-Baqarah at night, they will suffice for him.' [Bukhari]

10. Wiki Forum

Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

11. Tafsir Zone

 

12. External Links

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