Surah al-Baqarah (The Cow) 2 : 143
1. Lessons/Guidance/Reflections/Gems[ edit ]
The Arabic term wasaţ, used in this verse to describe the global Muslim community, is a vivid epithet which evokes a much wider range of meaning than is given by its literal equivalent of ‘middle’. The term is used here in a very broad sense. Thus, the Muslim community, or ummah, to use the Qur’ānic term, is a middle of the road community which stands witness against other nations and communities in the sense that it upholds and defends justice and equality for all people. It weighs up their values, standards, traditions, concepts and objectives, judging them as either true or false. It occupies the dual position of being a witness against mankind and an umpire administering justice among them. God’s Messenger, Muĥammad, is in turn a witness against the Muslim community in the sense that, as its leader and guardian, he defines its aims, activities and obligations, and charts the direction it should take. His teachings, example and leadership stimulate the community to appreciate its role and position in the world, and live up to their requirements.
The Muslim community occupies the middle ground in its beliefs and outlook on life. It maintains a healthy and equitable balance between the two extremes of spiritual asceticism and materialism. It treats man as a balanced combination of body and soul, and allows him the opportunity and means to satisfy them both in such a way as to uplift the spirit and enhance the quality of human life. Within this framework of balance and moderation, every constructive talent, ability, aptitude, and activity is nourished and encouraged to grow and play its part in society.
The Muslim community is balanced in the sense that it is not rigid or dogmatic. It holds fast to its ideals and traditions, and to the sources of its religion and way of life, while fostering change and progress in all fields. It is an open society that welcomes new ideas and learns from the work and experience of other societies, cultures and civilisations. Its main objective is to seek the truth, wherever that may come from, and to adopt it with courage and confidence.
Balance and moderation are clear in the way Muslim society is run and organised. It is neither a permissive, undisciplined community nor a regimented one run by brute force or rigid rules. It is a society raised on learning, education and rich cultural and social traditions.
Within the Muslim ‘middle’ community, equitable and fair relationships are cultivated and regulated among all individuals and social groups in the community. Individual rights and liberties are guaranteed and protected in order to encourage innovation, production and growth, in a manner that will serve the common good without infringing upon the rights of the individual, or endangering society as a whole. Individual as well as collective rights and obligations are clearly defined to enable people to serve a society that will care for them and protect their rights and interests.
The Muslim community is also the middle nation geographically, because the part of the world where Islam first emerged, and which continues to represent the heart of the Muslim world, occupies a central position in the world as a whole. It has been a crucible of cultures and civilisations and a busy crossroads for trade from all corners of the earth. It has been, throughout history, a rich source of vital natural resources and raw materials of many kinds for nations and civilisations all over the world. This position has given the Islamic community a strategic and influential role to play on the world stage.
Islam emerged at a time that can be said to mark the beginning of maturity in human thinking. It brought a religious and social order that appealed to the human mind and rescued man from religions and philosophies founded on mythology, superstition, paganism or nihilistic thinking. It ushered in a new era of enlightenment that brought together genuine divine revelations, authentic philosophical thought and sound practical human experience to chart the proper course for man’s progress, happiness and prosperity.
What stops Muslims today from assuming the position and role in the world that God has assigned to them is the fact that they have abandoned the religion God has chosen for them, and adopted social and political philosophies and systems that are inconsistent with it.
World leadership imposes its own demands and responsibilities. For the Muslim community to legitimately earn that position again, it must undergo severe trials and make great sacrifices, prove its loyalty and dedication to God and show total allegiance to its wise leadership.
Having announced that the Ka`bah was to be the permanent, universal direction of prayer for Muslims, the sūrah now reveals the purpose behind the previous choice of Jerusalem as a temporary qiblah.
“We appointed the direction of prayer which you formerly followed in order that We might distinguish those who follow the Messenger from those who turn on their heels.” From these few words one can immediately identify the divine approach in educating the Muslims and preparing them, from that early stage of their development, for the role of custodian of God’s message and the leadership of mankind. As part of that transformation, it was essential for that nascent community to be freed of all traces of paganism and ethnocentricity, and to become totally obedient and dedicated to the new religion of Islam. The early Muslims had to realise that their values and standards in life must, from then on, be derived from the divine revelations being regularly communicated to the Prophet Muĥammad.
In pre-Islamic days, certain elements of polytheism and racism had crept into the Arabs’ understanding of the faith of Abraham and the status of the Sacred House in Makkah. The Ka`bah had come to be venerated as an exclusively Arab shrine. This was contrary to its intended purpose, since it had been established by Abraham and his son Ishmael as a symbol of purely monotheistic faith and for the reverence and worship of God alone.
To correct the situation and to test their faith and loyalty to the Prophet Muĥammad, God commanded the Muslims to adopt Jerusalem as the direction they face in prayer. Although it was not clear to the Muslims at the time, the measure was meant to be a temporary one, specifically intended to decide where their allegiance would really lie.
It was a delicate decision, but Islam is a complete and self-sufficient religion. It does not need to be supplemented or augmented by other religious beliefs. It does not accept any lingering traces of un-Islamic ways, serious or trivial. This is indeed the point implied in the Qur’ānic statement: “We appointed the direction of prayer which you formerly followed in order that We might distinguish those who follow the Messenger from those who turn on their heels.” God certainly knows everything before it happens. However, He wishes that what is kept deep in people’s hearts should first appear in action before He holds them accountable for it. His grace means that He does not hold man answerable for his thoughts and feelings; He only holds man accountable for what he does.
It was also a critical decision because God was aware that it was going to be a hard test for some Muslims, still fresh from idolatry. But He was also there to provide help and support for the sincere ones: “It was indeed a hard test except for those whom God has guided.” With God’s guidance every difficulty becomes easy.
For yet further reassurance, God affirms that the prayers the Muslims had performed facing Jerusalem were valid and the reward for them guaranteed. “God would never have let your faith be in vain. God is Compassionate and Merciful to mankind.” God would have never burdened the Muslims with more than He knew they would be able to bear. As long as their intentions were genuine and their determination sincere, God was sure to come to their assistance and lighten the tasks expected of them. If a certain hardship or test is meant to reflect God’s wisdom and purpose, passing such a test is indicative of His mercy and compassion. Thus the Muslims could feel content, confident and free of worry about the past and the future.
- وَإِن كَانَتْ لَكَبِيرَةً (Indeed it was great (heavy, difficult) The Ayah indicates that changing the Qiblah from Bayt Al-Maqdis to the Ka`bah is heavy on the heart, except for whomever Allah has rightly guided their hearts, who believe in the truth of the Messenger with certainty and that whatever he was sent with is the truth without doubt. It is they who believe that Allah does what He wills, decides what He wills, commands His servants with what He wills, abrogates any of His commands that He wills, and that He has the perfect wisdom and the unequivocal proof in all this. (The attitude of the believers in this respect is) unlike those who have a disease in their hearts, to whom whenever a matter occurs, it causes doubts, just as this same matter adds faith and certainty to the believers.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
هُوَ اجْتَبَـكُمْ وَمَا جَعَلَ عَلَيْكمْ فِى الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَهِيمَ هُوَ سَمَّـكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِى هَـذَا لِيَكُونَ الرَّسُولُ شَهِيداً عَلَيْكُمْ وَتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ
"(He has chosen you (to convey His Message of Islamic Monotheism to mankind), and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim. It is He (Allah) Who has named you Muslims both before and in this (the Qur'an), that the Messenger (Muhammad ) may be a witness over you and you be witnesses over mankind!)" (22:78)
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
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[ edit ]
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, Islam 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 Quran 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[ edit ]
10. Wiki Forum
11. Tafsir Zone
Ibn Kathir (English)
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير