Summary:
Virtues and Contents of Al-Baqarah: This sūrah, the first revealed in Madīnah, is called the "Pavilion of the Qur’an" due to its immense rulings and warnings. Its recitation is a blessing that repels sorcerers and causes Shayṭān to flee from the home. Early Muslims dedicated significant time to its study, with ‘Umar reportedly spending twelve years learning its fiqh. The sūrah begins by defining the "separated letters" (Alif. Lām. Mīm.) as either a divine secret or as letters indicating the Qur'an's composition from the Arabic alphabet, challenging its detractors. It then describes the three categories of people: the godfearing believers (muttaqīn), the disbelievers whose hearts are sealed, and the hypocrites who are likened to those in darkness amidst a storm.
The Call to Worship & The Story of Adam: Allah issues a universal call to mankind to worship the one Lord, citing His creation of the heavens, the earth as a couch, and the provision He sends down as proof of His sole authority. This section transitions to the story of Adam, whom Allah announced as a "caliph" on earth. After teaching Adam the names of all things, demonstrating his superiority, Allah commanded the angels to prostrate to him. Iblīs refused out of pride and was cursed. Adam and Ḥawwā’ were placed in the Garden, forbidden from a specific tree, but were made to slip by Shayṭān and were sent down to earth as enemies to one another, with a promise of guidance to follow. The commentary includes an extensive discussion on the necessity and qualifications of the earthly caliphate (imāmah) as a pillar of the dīn.
The Covenant with the Tribe of Israel: The sūrah recounts the extensive history of the Tribe of Israel, reminding them of Allah's blessings and their subsequent transgressions. Blessings included being rescued from Pharaoh by the parting of the sea, receiving manna and quails in the wilderness, and water gushing from a rock struck by Mūsā. Their wrongdoings included worshipping the Golden Calf, for which their repentance required them to kill one another; complaining about the divine food and demanding earthly vegetables; and breaking the Sabbath by devising a trick to catch fish, for which a group of them were transformed into despised apes.
The Story of the Cow & The Law of Retaliation: When a man was murdered and the killer was unknown, Mūsā commanded the people to sacrifice a cow. They responded with mockery and repeated questions about its description, making the task increasingly difficult for themselves until they found the specific yellow, unworked heifer. When the corpse was struck with a piece of the cow, he revived, named his murderer, and died again. This event leads into a detailed explanation of the law of retaliation (qiṣāṣ), which is prescribed as "a life for a life." The commentary clarifies that this law established equality, ending the pre-Islamic practice of killing a noble for a commoner, while also introducing mercy through the options of accepting blood-money or pardoning the killer.
The Religion of Ibrāhīm & The Change of Qiblah: The text rebukes the Jews and Christians for their mutual hostility and their claims of exclusive entry to the Garden, directing them instead to the pure, monotheistic religion (millah) of their forefather, Ibrāhīm. The history of the Ka‘bah is detailed, including its foundation by Ibrāhīm and Ismā‘īl and their prayer for a messenger to be raised from their descendants. This establishes the context for the abrogation of the qiblah from Jerusalem to the Ka‘bah in Makkah. This change, which tested the believers, is presented as a sign of Allah’s authority and His completion of the blessing upon the Muslim community, making them a "middlemost nation" who will act as witnesses against mankind.
Laws of Piety, Steadfastness, and Bequests: The sūrah outlines the comprehensive nature of true goodness (al-birr), which is not merely ritual but encompasses faith, charity, prayer, fulfilling contracts, and steadfastness in hardship. The command to be steadfast (ṣabr) is emphasized, with the promise that those who say "We belong to Allah and to Him we will return" during a disaster will receive blessings and mercy. The chapter then addresses the law of bequests (waṣiyyah), which was prescribed for parents and relatives before the revelation of the fixed shares of inheritance. The commentary explains that this verse was abrogated for heirs by the Sunnah ("There is no bequest to an heir") but remains applicable for non-inheriting relatives.
Key Ideas:
Sūrat al-Baqarah serves as a foundational text, establishing core tenets of faith (īmān), delineating the characteristics of believers, disbelievers, and hypocrites, and containing extensive legal rulings.
The history of the Tribe of Israel is presented as a series of exemplars, demonstrating Allah's blessings and the dire consequences of disobedience, covenant-breaking, and distorting revelation.
The principle of retaliation (qiṣāṣ) is established as a means of life and justice, curbing pre-Islamic excesses while incorporating divine mercy through the alternatives of blood-money or pardon.
The pure monotheistic religion of Ibrāhīm (ḥanīf) is the original and true path, and the Ka‘bah is his established qiblah, to which the final community of believers was returned.
Abrogation (naskh) is a valid principle within the Sharī‘ah, by which Allah alters rulings according to His wisdom and for the benefit of His slaves.
True goodness (al-birr) is a comprehensive quality that integrates faith in the Unseen with tangible acts of charity, social responsibility, and personal fortitude.
Steadfastness (ṣabr) during affliction is a supreme virtue, and acknowledging ultimate ownership by and return to Allah ("Innā lillāhi wa innā ilayhi rāji‘ūn") is the prescribed response of the believer.
Divine commands, such as making a will (waṣiyyah), are subject to clarification and specification by later revelation and the Sunnah.
Unique Events:
‘Umar ibn al-Khaṭṭāb reportedly took twelve years to learn Sūrat al-Baqarah and its fiqh.
The poet Labīd ibn Rabī‘ah ceased writing poetry after becoming Muslim and learning Sūrat al-Baqarah.
The Prophet's Companions praying at Qubā’ changed their direction mid-prayer upon hearing news of the new qiblah.
The mosque of the Banū Salamah became known as the "Mosque of the Two Qiblahs" after the qiblah was changed during the Ẓuhr prayer there.
The community of Muḥammad is prophesied to act as witnesses for the Prophet Nūḥ against his own people on the Day of Rising.
Allah announced to the angels His plan to place a caliph, Adam, on earth.
Iblīs entered the Garden hidden in a snake's mouth to tempt Adam and Ḥawwā’.
Adam received words of repentance from Allah after his transgression.
The Tribe of Israel was rescued from Pharaoh when Mūsā parted the sea with his staff.
The Tribe of Israel worshipped a Golden Calf while Mūsā was on the mountain receiving the Law.
As repentance for their idolatry, the Tribe of Israel were commanded to kill one another.
The seventy elders chosen by Mūsā demanded to see Allah openly, were killed by a thunderbolt, and then resurrected.
A group from the Tribe of Israel broke the Sabbath by setting traps for fish on Saturday, for which they were transformed into apes.
A murdered man was revived after being struck with a piece of a sacrificed cow and identified his killer.
‘Alī reportedly killed the Khārijites as a group in retaliation for their murder of ‘Abdullāh ibn Khabbāb.
‘Umar ibn al-Khaṭṭāb established the principle that a group of murderers can be executed for the murder of a single person.
Sa‘d ibn Abī Waqqāṣ asked the Prophet about making a will for more than a third of his property, establishing the legal limit.
A Jew asked Sa‘d ibn Mu‘ādh to curse the Prophet using the ambiguous term "Rā‘inā."
‘Uthmān ibn ‘Affān was martyred while reading the verse, "Allah will be enough for you against them."
Christians from Najrān and Jewish rabbis argued before the Prophet, each claiming the other's religion had no valid foundation.
Nebuchadnezzar is mentioned as one of the figures who destroyed the mosque in Jerusalem.
Ibrāhīm and Ismā‘īl raised the foundations of the Ka‘bah.
Ibrāhīm was tested by Allah with certain "words" or commands, including the practices of the fiṭrah (circumcision, etc.).
Keywords & Definitions:
Ādam – The first man and Prophet, made a caliph on earth.
Abrogation (Naskh) – The repeal of a legal ruling by a subsequent one from the Qur'an or Sunnah.
Al-Asbāṭ (The Tribes) – The descendants of the twelve sons of Ya‘qūb.
Al-Birr – True goodness, piety; a comprehensive term for faith and right action.
Alif. Lām. Mīm. – Disjointed letters beginning the sūrah, considered a divine secret or a linguistic challenge.
Baqarah – Cow; the animal central to the sūrah's titular story.
Blood-money (Diyah) – The financial compensation paid to a victim's family as an alternative to retaliation.
Burhān – Conclusive proof or evidence.
Caliph (Khalīfah) – A successor or representative of authority on earth.
Carrion (Maytah) – An animal that dies without being slaughtered according to religious law; forbidden to eat.
Dhabḥ – Ritual slaughter by cutting the throat.
Face of Allah (Wajh Allāh) – A divine attribute; interpreted as Allah’s essence, His pleasure, or the qiblah.
Fiṭrah – The natural, pure disposition; also refers to practices like circumcision and trimming the moustache.
Fools (Sufahā') – People of weak intellect and poor judgment.
Furqān – Discrimination or criterion; a name for the Torah.
Fusṭāṭ al-Qur’an – "The Pavilion of the Qur'an"; a title for Sūrat al-Baqarah.
Ghayb – The Unseen; realities beyond human perception, belief in which is a core tenet of faith.
Ḥajj – The major pilgrimage to Makkah.
Ḥalāl – That which is lawful.
Ḥanīf – One who follows the pure, natural monotheism, specifically used for Ibrāhīm.
Ḥaram – Unlawful; also refers to the Sacred Precinct of Makkah.
Hārūt and Mārūt – Two angels sent to Babylon to teach magic as a trial from Allah.
Ḥasarah – Anguish, intense regret.
Ḥawwā’ – Eve, the wife of Ādam.
Ḥiṭṭah – "Relieve us of our burdens"; the word of repentance the Israelites were commanded to say.
Hudā – Guidance.
Iblīs – The personal name of the Shayṭān who refused to prostrate to Ādam.
Ibrāhīm – The Prophet Abraham, a central figure who built the Ka‘bah and established the ḥanīf religion.
‘Īd – A religious festival.
Īmān – Faith, belief.
‘Īnah – A type of sale-and-buy-back transaction used as a device to engage in usury.
Iqāmah – The second call to prayer, signaling its immediate start.
‘Īsā – The Prophet Jesus.
Isḥāq – The Prophet Isaac, son of Ibrāhīm.
Islam – Submission to Allah.
Ismā‘īl – The Prophet Ishmael, son of Ibrāhīm, who helped build the Ka‘bah.
Isrā’īl – Israel; another name for the Prophet Ya‘qūb.
Jāhiliyyah – The pre-Islamic Time of Ignorance.
Jizyah – The poll tax levied on non-Muslims under Muslim protection.
Junāḥ – A wrong action, sin, or blame.
Ka‘bah – The cube-shaped House of Allah in Makkah, the qiblah for Muslims.
Kalimāt – Words; refers to the trials and commands with which Allah tested Ibrāhīm.
Kufr – Disbelief; also used to mean ingratitude.
La‘n – Curse; to be put far from Allah's mercy.
Lawth – A strong suspicion that justifies a qasāmah oath in a murder case.
Manna – A divine food provided to the Tribe of Israel in the wilderness.
Maqām of Ibrāhīm – The Station of Abraham; the stone on which he stood to build the Ka‘bah.
Marwah – One of the two hills near the Ka‘bah between which pilgrims perform sa‘y.
Masjid al-Ḥarām – The Sacred Mosque in Makkah containing the Ka‘bah.
Mathābah – A place of return; a descriptive name for the Ka‘bah.
Middlemost Community (Ummah Wasaṭ) – A just, balanced nation; a description of the Muslim community.
Millah – A religion, a path, a religious community.
Muṣībah – A disaster or affliction.
Mūsā – The Prophet Moses.
Muttaqīn – The godfearing, pious.
Naskh – See Abrogation.
Qasāmah – A collective oath sworn by fifty men of a clan to prove innocence or guilt in a murder case.
Qiblah – The direction of prayer for Muslims, towards the Ka‘bah.
Qiṣāṣ – Retaliation, an equal penalty for a crime, especially "a life for a life."
Qurayẓah – One of the Jewish tribes of Madīnah.
Rā'inā – "Attend to us"; an ambiguous phrase forbidden because of its derogatory use by Jews.
Rijz – A plague or punishment from heaven.
Ṣabr – Steadfastness, patience, especially in the face of affliction.
Sabaeans – A religious group, possibly star-worshippers.
Sabbath – The Saturday day of rest for Jews.
Ṣadaqah – Voluntary charity.
Ṣafā – One of the two hills near the Ka‘bah between which pilgrims perform sa‘y.
Salwā – Quails, sent as food to the Tribe of Israel.
Sa‘y – The ritual of walking back and forth between Ṣafā and Marwah.
Sha‘ā’ir Allāh – The landmarks or rituals of Allah.
Shayṭān – The Devil, Iblīs; any rebellious evil being.
Shiqāq – Hostility, schism, opposition.
Siḥr – Sorcery or magic.
Taqlīd – Blind imitation of forefathers or scholars without seeking proof.
Taqwā – Fear of Allah, piety, godfearingness.
The Tribes (al-Asbāṭ) – The descendants of the twelve sons of Ya‘qūb.
Ummah – A community or nation.
‘Umrah – The lesser pilgrimage to Makkah.
Unẓurnā – "Look at us," "Wait for us"; the respectful term commanded in place of Rā'inā.
Waṣiyyah – A will or bequest made before death.
Zakāt – The obligatory purifying alms.
Summary:
Revelation and Status: The Throne Verse (Āyat al-Kursī) is the greatest and most noble verse (āyah) of the Qur’an, revealed at night to the Prophet Muhammad, who had Zayd transcribe it. Its revelation caused idols and kings worldwide to prostrate, crowns to fall, and shayṭāns to flee in confusion to Iblīs. The Prophet affirmed its supreme status to Ubayy ibn Ka‘b (Abu-l-Mundhir) and noted it possesses a tongue and two lips to sanctify Allah at the foot of the Throne. It is considered equal to a third of the Qur'an, contains fifty words each with fifty blessings, and repeats Allah's name eighteen times.
Protective Power and Rewards: The verse provides immediate protection from disasters and shayṭāns. Reciting it when entering a house, as ‘Abd ar-Raḥmān ibn ‘Awf did in the four corners, expels Shayṭān. Reciting it at bedtime ensures a divine guardian provides protection until morning, a truth confirmed by the Prophet after Abū Hurayrah learned it from Shayṭān in disguise. Narratives describe Companions like ‘Umar wrestling jinn who revealed the verse's protective power. Reciting it after every obligatory prayer is a practice of the true and ensures that only death prevents entry into the Garden, with Allah Himself taking the person’s spirit.
Divine Attributes and Sovereignty: The verse defines Allah's attributes, beginning with "al-Ḥayy" (The Living) and "al-Qayyūm" (The Self-Sustaining), identified as the Greatest Name used by prophets like ‘Īsā and servants like Āsaf ibn Barkhiyā for miracles. Allah is described as eternal, unchanging, and free from drowsiness (sinah) or sleep (nawm), as such lapses would cause creation to perish. He possesses absolute ownership of everything in the heavens and earth. His knowledge is absolute, encompassing all that is before and behind creation, while beings can only grasp what He wills, as illustrated by al-Khiḍr's lesson to Mūsā.
Cosmology and Intercession: Intercession with Allah is possible only by His permission for those He is pleased with, such as prophets, scholars, and the righteous, who will plead for believers. The commentary details extensive hadiths on intercession, including believers pulling their brethren from the Fire and the final intercession of the Most Merciful. The verse states His Footstool (Kursī) encompasses the heavens and earth, with its nature debated as either His knowledge, His power, or a vast physical creation smaller than the Throne but larger than the heavens and earth combined. The preservation of this immense creation does not tire Him, affirming His attributes as "al-‘Alī" (The Most High in power) and "al-‘Aẓīm" (The Magnificent in power and nobility).
Key Ideas:
The Throne Verse (Āyat al-Kursī) is the single greatest verse in the Qur’an.
The verse defines Allah’s absolute nature: He is the singular, living, self-sustaining, omniscient, and omnipotent God, free of all human limitations like fatigue or sleep.
Recitation of the verse provides tangible, immediate spiritual protection from shayṭāns, jinn, and worldly disasters.
Regular recitation, particularly after prayers and before sleep, brings immense rewards, including guaranteed entry into Paradise upon death and divine protection.
Intercession on the Day of Judgment is entirely subject to Allah's permission and pleasure.
Allah's creations, specifically the Footstool (Kursī) and the Throne (‘Arsh), are of an unimaginable scale, and their preservation is effortless for Him.
The verse serves as a cornerstone of tawḥīd (the oneness of Allah), encapsulating His majestic attributes and absolute sovereignty.
Unique Events:
The Prophet Muhammad summoned Zayd at night to write down the newly revealed Throne Verse.
Upon revelation, every idol and king in the world prostrated, and shayṭāns fled to Iblīs.
The Prophet tested Ubayy ibn Ka‘b by asking him to identify the greatest verse in the Qur'an.
‘Abd ar-Raḥmān ibn ‘Awf recited the verse in the four corners of his house to expel Shayṭān.
‘Umar wrestled a jinn, who then taught him the verse would provide protection from his kind.
Abū Hurayrah, while guarding zakāt, caught a thief (Shayṭān in disguise) three times, who taught him to recite the verse at bedtime for protection.
A Companion of the Prophet (identified as ‘Umar) wrestled a jinn and learned the verse causes shayṭān to flee a house, breaking wind.
Allah revealed to Mūsā the great rewards for those who persevere in reciting the verse after every prayer.
Mūsā wondered if Allah sleeps, prompting a divine lesson involving an angel and two breakable bottles.
Al-Khiḍr taught Mūsā about the limits of human knowledge compared to Allah's, using the analogy of a sparrow drinking from the sea.
Unbelievers claimed they worshipped idols to get closer to Allah, prompting the revelation about intercession.
Believers will intercede for their brothers in the Fire, pulling out those they recognize.
A man from the Fire will ask a man from the Garden for intercession based on once being given a drink of water.
Ja‘far returned from Abyssinia and told the Prophet of a wronged woman who invoked the Day the King will sit on His Throne.
During the Night Journey, the Prophet heard glorification in the high heavens: "Glory be to Allah, the High, the Most High!"
Keywords & Definitions:
‘Abd ar-Raḥmān ibn ‘Awf – A Companion who recited the Āyat al-Kursī in the four corners of his house for protection.
‘Abd ar-Raḥmān ibn Qurṭ – Narrator of a hadith from the Prophet's Night Journey.
‘Abdullāh ibn Mas‘ūd – Companion who narrated a story of a human wrestling a jinn and noted the distance between the heavens, Footstool, and Throne.
Abū ‘Abdullāh at-Tirmidhī al-Ḥakīm – Scholar who related that the āyah has a tongue and two lips and provides immediate and later rewards.
Abū Dharr – Companion who asked the Prophet which āyah was the greatest.
Abū Hurayrah – Companion who was taught the protective power of the verse by Shayṭān while guarding the zakāt of Ramadan.
Abū Idrīs al-Khawlānī – Narrator of a hadith from Abū Dharr.
Abū Mūsā al-Ash‘arī – Companion who said the Footstool is the place for the feet and creaks like a saddle.
Abū Sa‘īd al-Khudrī – Companion who narrated a detailed hadith on intercession.
Abyssinia – Land from which Ja‘far returned with a story about a wronged woman.
al-‘Alī – The Most High; an attribute of Allah referring to the height of power and position, not physical place.
al-‘Aẓīm – The Magnificent; an attribute of Allah describing His immense power, importance, and nobility.
al-Bayhaqī – A scholar and hadith transmitter cited for various interpretations.
al-Bukhārī – Compiler of a sound (ṣaḥīḥ) hadith collection.
al-Ḥasan – Scholar who defined al-Qayyūm and explained the meaning of "tire."
al-Ḥayy – The Living; one of Allah's Beautiful Names, said to be the Greatest Name.
al-Khiḍr – A righteous servant of Allah who taught Mūsā a lesson about divine knowledge.
al-Qayyūm – The Self-Sustaining; an attribute of Allah meaning He who upholds all creation.
al-Ajurrī – A hadith transmitter.
Anas / Anas ibn Mālik – Companion who narrated hadiths about the rewards of reciting the verse.
anthropomorphists – Those who attribute human characteristics to Allah; an "ignorant" view according to the text.
Āsaf ibn Barkhiyā – One who used "O Living, O Self-Sustaining" to bring the throne of Bilqīs to Sulaymān.
as-Suddī – Scholar who provided definitions and related that the Footstool is the rock under the seventh earth.
at-Tirmidhī – A hadith collector.
aṭ-Ṭabarī – A scholar and historian cited for various interpretations.
āyah – A verse of the Qur’an.
Āyat al-Kursī – The Throne Verse; the greatest āyah in the Qur’an (2:255).
az-Zajjāj – A scholar who commented on a pronoun reference in the verse.
‘Alī – The Prophet's cousin and son-in-law who related the benefits of reciting the verse after prayer and at bedtime.
‘Īsā – The Prophet Jesus, who used "O Living, O Self-Sustaining" to bring the dead to life.
‘Umar – Companion of the Prophet who wrestled a jinn and was likely the subject of a similar story narrated by Ibn Mas‘ūd.
gharīb hadith – A hadith narrated by only a single person at some point in its chain of transmission.
ḥajj – The pilgrimage to Makkah.
Iblīs – The leader of the shayṭāns.
Ibn ‘Abbās – Companion and scholar who called the verse the noblest āyah and explained the Footstool (Kursī) as Allah's knowledge.
Ibn ‘Aṭiyyah – A scholar cited for commentary on various points, including intercession and the Footstool.
Ibn Mājah – A hadith collector who transmitted a hadith from Anas ibn Mālik.
intercession – Pleading with Allah for others, which is only possible by His permission and for those with whom He is pleased.
Ja‘far – Companion who related a story from his time in Abyssinia.
jinn – A type of being, one of whom wrestled with ‘Umar.
Kitāb at-Tadhkirah – A book mentioned as containing more detailed information on intercession.
Kursī – The Footstool; interpreted as Allah's knowledge, His power, or a vast physical object below the Throne.
marfū‘ hadith – A hadith traced directly back to the Prophet.
minbar – A pulpit, from which the Prophet spoke.
Muḥammad ibn al-Ḥanafiyyah – Narrator of the story of the verse's effect upon revelation.
Mujāhid – Scholar who interpreted "what is before them" as this world and "what is behind them" as the Next World.
Mūsā – The Prophet Moses, who received revelations from Allah about the Throne Verse and its reciters.
Nawf al-Bikālī – Stated that the Throne Verse is called "the friend of Allah" in the Torah.
nawm – Sleep, which affects the heart.
Qatādah – Scholar who offered definitions for "the Living" and "the Self-Sustaining."
ṣa‘dān – A type of hard thorn found in Najd, used to describe part of the bridge over Hell.
Shayṭān – A devil; one taught Abū Hurayrah the benefits of the verse, and they are expelled from houses where it is recited.
sinah – Drowsiness, affecting the eyes or head.
Sulaymān – The Prophet Solomon.
Sūrah al-Mu’min – A chapter of the Qur'an; reciting its beginning with the Throne Verse offers protection.
tawḥīd – The truth of the oneness of Allah.
Ubayy ibn Ka‘b – A Companion, also called Abu-l-Mundhir, whom the Prophet declared knowledgeable for identifying the Throne Verse as the greatest.
zakāt – Obligatory charity in Islam.
Zayd – The Prophet's scribe who wrote down the Throne Verse upon its revelation.