al Baqara

Agus Subandi,Drs.MBA

Al Baqara

Classification Medinan

Sura al-Baqarah (Arabic: سورة البقرة‎, Sūratu l-Baqarah, "The Cow") is the Qur'an's second and longest chapter. It is a Medinan sura and comprises 286 verses, including the single longest verse in the Qur'an (2:282).[1] The sura's name references verses 67–73 which recall the story of the golden calf worshipped as an idol by the Israelites during Moses' absence.
Other notable passages include the famous āyat al-kursī or "Throne Verse", as well as the closing two verses which outline the six articles of belief before forming a prayer for forgiveness, divine mercy, and help against the enemies of faith.[2]
[edit]Overview
The surah's name is in reference to an argument between Moses and the Israelites over a cow they should sacrifice after the order of Allah (God). Thereafter, in order to know the murderer of a slain man, the flesh of the cow was used to hit the body that turned the man alive again, so he addressed the murderer. (see [Qur'an 2:67]). (Not to be confused with the popular biblical incident where Moses prohibited worshiping a Calf idol, referenced elsewhere in the chapter.)
It is a Medinan sura; most of it is believed to have been revealed during the first two years after the Hijra. Some sections (for instance, the verses prohibiting interest on loans) were revealed later, and the last three verses were revealed in Mecca. The sura addresses a wide variety of topics, including substantial amounts of law, and retells stories of Adam, Abraham and Moses. A major theme is guidance: urging the pagans (Al-Kuffar) and the Jews of Medina to embrace Islam, and warning them and the hypocritesof the fate God had visited in the past on those who failed to heed His call.
Al-Baqarah contains several verses dealing with the subject of warfare. Verses [Qur'an 2:190] are often quoted on the nature of battle in Islam.
It also contains a very important verse (255), Ayatul Kursi.
[edit]So called mystery of initial letters
الۤـمۤ 2:01
 ا‎ Alif: First Letter, but not consonant, of Arabic alphabet ( أبجدية عربية‎), it has no speech sound and is not conjoined with the succeeding consonants of a word or the following word;
 Laa'm and Mee'm: Two consonants of Arabic alphabet, conjoined/stitched together; and both have above them, an ancillary glyph/prolongation sign/mark called "Madda" which means and extends/stretches the sound value of the letter to which it is added. The prolongation mark [Madda] reflects that the following joined letter is still resulting in pause as consonant لـ‎ ends with still ﻡ‎ resulting in natural pause in its pronunciation "Laa'm". Likewise, the consonant ﻡ has the prolongation sign suggesting to pronounce it with stretched sound to make the last still letter ﻡ vivid in sound ending in natural pause "Mee'm-ميم ". Prolongation sign will also appear when the following syllable/consonant with vowel is delicate "Hamza, ء" which can distinctly and audibly pronounced only when the preceding letter is pronounced elongated. Arabic language equally cares for the convenience of the speaker and the listener. Please remember that the prolongation sign is not the equivalent nor it represents a hamza followed by Alif.
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 It reflects that the Book in hand is in the language that has letters and other marks, representing that its writing system is letter-diacritic combination based, resulting in the combination of sounds that form a syllable, rather than a single sound.
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 Arabic alphabet has 29 parts. It comprises 1 letter and 28 consonants. [The word Qur'aan in the Qur’aan at all the places of its occurrence appears with distinct hamza and alif]. Fourteen Letters out of 29 [28, consonants and Aleph is letter without speech] have been used in different combinations in 29 Sura [equal to the total number of letters of Arabic language] of Grand Qur'aan. In 19 Suras, there are 20 complete Aa'ya'at comprising only of letters and prolongation sign, and in 10 Suras these are the initial part of the Aa'ya'at. One letter has two styles ه and ـهـ. [Refer 19:01 and 20:01] Letter ھ is used only in the beginning and middle of a word and ه is not used as such, it is only at the end isolated or conjoined/attached.
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 The first Ayah of Grand Qur'aan reflects that the style of handwriting/written Arabic is cursive, which means that most of the letters within a word connect to the adjacent letters. Arabic style has a substantially different shape of letters. It depends on whether it will be connecting with a preceding and/or a succeeding letter. Thus, all primary letters have conditional forms for their glyphs, depending on whether they are at the beginning, middle or end of a word, and resultantly they may exhibit four distinct forms (initial, medial, final or isolated). However, six letters have only isolated or final form, these are أ,د,ذ,ر,ز,و and so force the following letter, if any, to take an initial or isolated form, as if there were a word break.
Letters and consonants coupled with diacritic combinations produce composite speech sound and that is a "word" conveying a specific perception and meanings. The First Ayah of Grand Qur'aan does not contain what is termed as "vowel". It shows that consonants and vowels are two different entities, the later being something which is secondary and subsequent in taking actual existence and appearance.The vibration of an apparatus given the name “Vocal Cord”, quite recently, first produces the sound of consonants. However, way back Qur'aan gave more specific description حَبْلِ الْوَرِيدِ, the Cord that makes reach the thought/idea to a point where the limit of another place start-auditory apparatus of listener. Thereafter, the tongues create the vowel sounds, or we can say “vowelization” takes place afterwards.
The auditory distinguishing of vowels from each other depends on the precise shape and volume of the oral cavity, i.e. the region of the vocal tract between the larynx and the opening of the mouth. The main organ involved in adjusting the shape and volume of the oral cavity is the tongue. The phenomenon of vibration of vocal cord [ حَبْلِ الْوَرِيدِ] producing sound, or in fact converting the idea/thought, retrieved from memory, one intends to convey to others, into sound is but natural upon which the man does not exercise mechanical control by will. However, once the sound has arrived in the mouth cavity, the tongue mechanically articulates it by will and design to "vowelize" the sound in the manner one may like to throw/eject it out of the mouth.
The shape of the vocal tract and the way the human tongue manipulates grants it the capability to willfully take three extreme positions that lead to vowel sounds. When the body of the tongue is pushed forward and towards the roof of the mouth we get the vowel, called كسرةٌ carrying sound like "i" in English words "leap-neat-seat'. And this vowel on the last consonant of a word reflects its state in genitive.
In Arabic vocabulary, there is a valid word رَاعِنَا. Believers were directed to avoid using it while in the presence of the Messenger صلى الله عليه وسلم. The cause was the abuse of the human capability of "vowelizing" the sounds of consonants by some emigrant Arab-ized Jews of those days. They articulated it in such a manner that some audience could perceive sound conveying meanings of little or derogatory import.
وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ And they say رَاعِنَا in the manner of twisting and turning it with the help of their tongues. [Refer 4:46]
We leave the mechanism of production of sound of consonants and vowels for the speech experts and Phonetic Laboratories. However, I wish to suggest a thought for study and experimentation. When we do not wish to say something or orally convey an idea for the auditory apparatus, the air from the lungs passes through the larynx unhindered. However, the moment we wish to say something the Vocal Cord starts hindering and forcing the air to cause vibration and produce "buzzy sound", or in other words convert the thought/data retrieved from the memory into sound. The peculiarity of sound depends on the nature/peculiarity of vibration. Therefore, the vibration of Vocal Cord would vary to produce different sounds corresponding to the words that portray the thought/image one intends to convey through speech. Since the whole system is operating in complete harmony and coordination with remarkable speed, therefore, I presume that sound code is built-in the words/consonants, which is decoded by all those cells operating in converting idea/thought into speech.

Grand Qur'aan is a book. A book has divisions. Grand Qur'aan has also divisions and its smallest unitary-passages are singularly called ءَايَةٌ and collectively as آيَاتِهِ "the passages of him/it-masculine pronoun in the Possessive Phrase referring to Qur'aan".
الۤـمۤ It is the "First" ءَايَةٌ of the original text of Grand Qur'aan for a person/ reader who is not already the Believer**. The basic perception and meanings infolded in the Root "أ ى ى" of word ءَايَةٌis that of any physical mark, indication, landmark, or a discernible sign which one can cognize, perceive and save in memory with reference to its surroundings and dimensions. Thereby the achievement is a bit-unit of information about a tangible thing in relation to something else. The perception and saving/storage of an idea about anything in memory is dependant upon relating/linking it to something else, both for humans and computer. Moreover, everything has two aspects, one apparent and visible perceivable through vision, and the other is invisible but integral part of that thing. Therefore, this Root signifies any apparent thing inseparable from a thing not equally apparent so that when one perceives the former he perceives the other to a certain extent, which he cannot otherwise perceive.
This is the visual side of learning knowledge. However, the fact remains that we learnt about the tangible thing or some visible mark and sign not by merely having seen it. We perceived and saved it in the memory only through its verbal presentation. The true source of knowing and perceiving things is verbal. The tangible matter itself and its verbal presentation are in fact the complimentary mirrors of each other.
Our knowledge is dependent upon the existence of matter and awareness of its name/code, which verbally mirrors it through words comprising of letters and consonants of a language making us cognizant of it. Cognizant is he who can verbally mirror the image of that thing for others. This being the ground reality, We cannot say with certainty regarding whether thought/idea/image/ name/word mirroring the physical object is the first in existence or the object mirrored by that thought/word was the first in existence. Grand Qur'aan has clarified for us in simple words that the idea, thought, wish and will of a Living Being precedes the emergence of a physical reality. The idea, thought and perception of the thing precedes its physical existence.
He is the Primal Originator of the Skies and the Earth. [Refer 2:117] [Same information in 6:102;13:16;40:62] Allah is the Creator/Primal Originator of each and every thing. [Refer 39:62]
He/Ar'Reh'maan is Allah-The Original Creator, the Extractor, the Creator of Dimensions/Shape/ Manifestations. [Refer 59:24]
The Omnipresent, the Perpetual, the Absolute is the One Who created the matter and the life. [67:02]
Allah, the Exalted, originates everything that exists, i.e. matter in all its manifestations and dimensions and the life. What preceded it, and what is prior to physical existence of a thing?

Be informed that when He finalizes/decides about any matter/thing the sequel is that He merely orders that to become evident/come into existence and resultantly that thing/matter gets physical execution/appearance/emergence/existence. [Recurrence: (1)2:117(2)3:47(3)19:35(4)40:68=4]
Indeed Our Word/command for any matter/thing, when We have finalized/decided about it, is only that We say for that thing to become evident/come into existence and resultantly that thing/matter get physical execution/appearance/existence. [16:40] [He will say and promise will take effect-6:73]
إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ
The only act/affair/command of Him when He finalizes/decides about any matter/thing is that He orders/says for that to become evident/come into existence and resultantly that thing/matter get physical execution/appearance/existence. [36:82]
It is thus evident that Allah, the Exalted is referring to the idea/thought of a thing that has yet to emerge in its physical shape/existence as an "object". It indicates that the "image" or "verbal specification" of the object/thing exists prior to its physical manifestation. This also holds true for such human creators who develop or invent something from the already existing matter, though it may be vague at idea stage.
ءَايَةٌ It refers to both a physical reality that tangibly exists and the Words of the Creator of that reality is verbal mirroring of it. Hence, the unitary passages of Qur'aan are آيَاتِهِ meaning -its verbal passages mirroring established realities and facts. Qur'aan has a distinct and independent "Exclave Passage" comprising seven Unitary-passages for believers. Its wording is different for pronouncement by the sincere allegiants of Allah, the Exalted. The sincere allegiant pronounces in the beginning:
Beginning is with Allah's personal name Ar'Reh'maan Who is The Fountain of Infinite Mercy. For believers the first information and pronouncement is "Beginning is with the code/name". This is the First scientific/physical fact of the physical worlds. The creation and for created ones, the initiation of the process of learning/knowledge is but the "code/name". Human memory is not capable of preserving anything, as also that of computer, without knowing or assigning a code/name to a thing /phenomenon. The sincere allegiants pray the end of the "Exclave Passage",
Our Sustainer Lord, Ar'Reh'maan! You guide us upon the Path that keeps heading safely and straight to the destination of peace and tranquility; [01:06] The immediate response to believers and initiation of the Book for non-believers is with these words:
الۤـمۤ The universality of the Book require that, at its very outset, it should not place a demand upon its reader, who hitherto has not read it, or listened it, or believed in it. Had it been so, it could have been embarrassing for an atheist, or an unbeliever, or would have given him a chance of raising sustainable objection, who somehow picked it up in the pursuit of knowledge and truth, which is the basic stimuli for reading a book. The Grand Qur’aanbegins, unlike the First Surat "Exclave Passage", meant exclusively for those who are or have become believers, with the first numbered Ayah الۤـمۤ
The basic requirement to acquire the ability to read a book of any language is to acquaint oneself with the sound and manner of shaping/drawing of the letters [حروف الهجاء] of that language. Each letter [حرف] has a specific, distinctive and cognizable sound articulated with the help of sound articulators and ejected/thrown out of one's mouth. An alphabet attempts ideally to indicate each separate sound by a separate symbol. The next step is to know the conjoining/combining/sewing/compiling together of the letters, which creates words with a distinct sound having predetermined perception/meanings. The words structure into phrases and sentences to convey ideas, thoughts, knowledge, feelings, data, information, news, concepts and perceptions for the listener or the reader. These sentences eventually compile what is called كِتَابٌ and قُرْءَانٌ a book; written reading matter/substance.
People picking up books have different motives and inclinations, serious as well as non-serious to the extent of few for just killing the time. However, the truth seekers wish to get hold of only such books which would reveal to them the truth and fact. Nevertheless, the fear and apprehension is always there that whether or not one will find any truth and fact in the book after going through the entire volume and that it may turn out to be an exercise in futility and waste of time.
Friends who are coming across the Qur'aan for the first time may reflect on a unique and unprecedented thing, which they never noticed in any book of the world they might have read so far. They do not care for your fears, apprehensions and time and you still read them in the hope to find some knowledge and truth. Look into the Book who respects your concerns/fears. It tells you in very first line:
This/here is that Book [you will find all the time] within which there is absolutely no suspicious/conjectural/ whimsical/un-certain/ perplexing/ disconcerting/ illusory matter/conflicting/unsubstantiated statement [this feature makes it the Unique Book, the only infinitely reliable Book].
This should satisfy your concern and fear that you will certainly get the truth you are seeking. However, if your claim is that you are a truth seeker then it has also created an obligation upon you; now you cannot refuse reading it otherwise you will expose yourself that in truth you are not a truth-seeker. Being claimant of truth-seeker, you have to read it. Reading of a book creates a liability and obligation upon the reader. He has either to accept its words or discard its version by a counter argument and evidence of fact negating its statement.
The first Ayah الۤـمۤ reflects the concept and perception of Root "ک ت ب" and "ق ر أ " from which emanates the words كتاب and قُرْءَانٌ and in Arabic language; a book; written reading matter/ substance. The basic perception and meanings of this Root "ک ت ب" were to conjoin the os [plural ora/ mouth opening] of she-camel’s vulva, by means of a ring or thong, in order to close the opening that an unknown male, without the will of her owner, might not cover her even if she sits in heat. Its perception and meaning is to bring the mouth of something together, conjoin it and sew it. [Refer Lane's Lexicon]
It signifies the act of writing down, in which the basic perception of the Root dominates. Writing is nothing except bringing closer the particles/consonants of the language and stitching/sewing them together. As is the purpose of stitching the mouth of some receptacle/container, the purpose of writing is to keep the matter preserved, and avoid it being scattered and diminishing. The basic purpose of conjoining the mouth of she-camel's vulva is to ensure protection from the unwanted/undesirable entry into it without the will of the owner when he is away from her. The same objective is there when a person authors/puts down his statement/thoughts in writing, whereby none can pollute/intermix any thing in that written matter/thought in the time and space since it is physically available for reference and visual check.
The act of bringing together, or conjoining and stitching, or scrolling the papers/parchments/ tablets containing written matter yields what is called a book. Book is a container to secure the matter contained therein from being scattered, disintegrated or polluted/intermixed.
The difference, between قول with meanings of an oral statement and كتاب, is that the former is the sound one-يَلْفِظُ meaning, which he throws out of his mouth. It scatters in air and eventually diminishes, though it may not vanish in reality. On the contrary, if the same thing which one has يَلْفِظُ, is put in writing [placed in a receptacle, conjoined and sewn together] it will become safe and lasting. The psyche of oral utterances [افواه] is also that it quickly spreads and scatters in the society. This is diametrically opposite to the concept and perception of Arabic Root and word كتاب. Therefore, anything orally said, i.e. thrown out of the mouth as sound, articulated in a particular shape of the words of a language of the listener, can not be said or considered to be of permanent value in time and space since it could be heard only by those in whose ears it had created vibrations.
The basic purpose to achieve from conjoining the os of she-camel’s vulva is to avoid undesirable entrance of undesirable matter in the absence and without the will of the owner. People are bound to add matter of their own perceptions while transmitting oral utterances forward in time and place. On the contrary, if that person had also put it in writing, his utterance would go into confinement in a conjoined and static state, and would reach people exactly in the words he had uttered from his mouth.
The writing of the spoken matter results in inscription fixedly attached or engraved on paper or tablet and covers a space. Anything, letter, treatise, book on having been put into writing attains the attribute of existence and permanence retaining its virginity i.e. originality and purity, being the same for everyone in time and space for understanding, perceiving the words/statement/utterances/hadith of the author. Hence, it conveys the meanings "to prescribe, ordain, make mandatory/obligatory".
The basic purpose of ك ت ب is to conjoin and sew together and the ultimate objective of كتاب is to conjoin and sew people together to make them one unit, a homogeneous fraternity. A nation/fraternity comes into being only when there is a book, a social contract or a constitution. Let us admit affectionately that no language of the world can match the Arabic, the language of our Guide Lord, the Last Messenger Sal'lallaa'hoalaih'wa'salam, the elevated and praised one.
Similarly the basic perception infolded in the Root "ق ر أ " is to collect together a thing at one place/point. It thus changes the scattered/separated/spread position of a thing into a collective whole. The basic perception of the Root is compilation, the process of gathering. When we carry out this process with regard to letters/alphabet of a language/written material it produces and yields the product قُرْءَانٌ, a book; written reading material collected together and placed in one receptacle; it is the opposite of a shredded/scattered state.
The Grand Qur'aan is for the guidance of entire humanity until the Day of Judgment and, in time and space, the safety and security of its original text is the responsibility and concern of the Sustainer Lord of the Worlds Who sent it. [About Grand Qur'aan same pronouncement in same words 6:155;similar 21:50;38:29] And this is the Book [Grand Qur'aan], We have sent it. This has been given permanence and perpetuation/the striking peculiarity of it is that it is prescribed/made to stay forever. [It should be remembered that, except Grand Qur'aan, none of the earlier revealed books have been declared as , -singular, masculine, passive participle; Root "ب ر ك" which enfolds the basic perception of anything became firm, steady, steadfast or fixed; remained, continued or stayed in a place, constantly or perseveringly-Lane's Lexicon.] [Refer 6:92]
It is a fact that We have sent the Awakener/Reminder-Grand Qur'aan. Be informed that indeed for him We are certainly the protector/guard. [15:09]
It may be difficult to deny that the first listeners of the Grand Qur'aan had the excellent command over the niceties and delicacies of the Arabic language and manners of communication through this medium. None of them expressed any unfamiliarity with this style of introducing the Book with initial. Had they expressed any such surprise or objected to it the same would have found mention and answer in the Grand Qur'aan since their even such stupid assertions are also mentioned and answered in which they alleged that the Qur'aan is taught/read to him by a person while that person was identified as non-Arab [Refer 16:103]. It thus indicates that nothing is unusual in these letters and signs found in the beginning of Grand Qur'aan and its chapters. We know that الۤـمۤ is a complete ءَايَةٌ, which does not contain حَدِيثٌ i.e. a statement. Despite it, if we wish to presume that there is some mysteriousness or occult meanings in these simple letters and signs why should we not presume like this; (a) the initial Alif [Aleph ا] stands for Allah; (b) (b) Laam [ﻝ‎] means and refers to prerogative, something/someone particularly/exclusively assigned to someone; and (c) Meem [ﻡ], being the First letter of the name of the Last Messenger, should be taken as abbreviation of Muhammad Sal'lallaa'hoalaih'wa'salam. This will render the meanings of الۤـمۤ as "For Allah is Muhammad Sal'lallaa'hoalaih'wa'salam". Muhammad Sal'lallaa'hoalaih'wa'salam states this fact as is recorded for ever in the Grand Qur'aan:
You, the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce for the information of humanity, "Indeed my Salat, and all my physical acts, and my life and my death are for Allah, the Sustainer Lord of the Worlds" [6:162] "My life and death" includes all the moments from taking birth/joining the community of beings and parting away from the association of beings. He has said all these moments of him are solely and exclusively for Allah. He is telling us "Muhammad Sal'lallaa'hoalaih'wa'salam is for Allah". This is the reflection of absolute sincerity. Moreover, Allah, the Exalted says;
O you the Messenger Sal'lallaa'hoalaih'wa'salam; swearing is of your age of life. [Refer 15:73] [ع م ر is the period/duration of time when life breathes; first to the last breathe] Let us pay our respects and salutations and show obeisance to him in a humble and respectful manner. This will help us to elevate our selves and it will place us amongst those who recognize and acknowledge the honour bestowed by Allah, the Exalted on him and prove us to be unlike and distinguish over selves from Iblees who refused to show obeisance to Adam whom Allah granted him distinction and honour.
[For detailed study see the link "Word by Word analysis" in 1-Surat Al Fatiha]
2:02 ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ
This is that Book [you will find all the time] within which there is absolutely no suspicious/conjectural/whimsical/un-certain/perplexing/ disconcerting/illusory matter/ conflicting/unsubstantiated statement [this feature makes it the Unique Book, the only infinitely reliable Book since it is sent by the Sustainer Lord of Worlds-10:37;32:02]. This Book is [serves as] a Guide [the Manual sent by the Creator as Guide to be frequented/consulted, in every moment of time and space, by Jinn and human beings upon the straight path of destination] for those who consciously endeavor to remain cautious, heedful, and mindful avoiding unrestrained conduct in reverence and fear of Allah,[2:002]
[edit]Important point to note
يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقُولُواْ رَاعِنَا وَقُولُواْ انظُرْنَا وَاسْمَعُوا ْوَلِلكَافِرِينَ عَذَابٌ أَلِيمٌ
2:104 O those/you who consciously proclaim to have accepted/become believers, listen; "You people should not address [the Messenger] by saying "Raa'ina"; and instead say "U'nzurna-you kindly pay us attention". And you people attentively listen to him [his recitation from the Book]. And a grievous punishment is in wait/prepared for those who are the deliberate/persistent deniers/non believing. [2:104]
The first direct address and first direction to those who proclaim to have believed is for adopting the most respectful and cautious attitude while they are in the presence of the Messenger صلى الله عليه وسلم to an extent that they should not employ a word which could be articulated in such a manner that some audience could perceive a sound conveying meanings of little or derogatory import.
The first and foremost requirement/obligation of a person becoming a believer is to acknowledge and be cautious of the most dignified stature and position of the Messenger Muhammad صلى الله عليه وسلم and to conduct most respectfully with regard to him otherwise the belief and all good acts could go waste and be of no consequence. [Read carefully 49:02-03]
The reason of prohibiting the use of otherwise a valid word of Arabic language is manifested in 4:46 where it is told that the Jews of those days said this word in this manner:
وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ
"and they say رَاعِنَا in the manner of twisting with their tongues".
A complete account of the language is with reference to the way sounds are produced, i.e. articulation and the way they are perceived, i.e. its auditory properties. The precise shape and volume of the oral cavity, i.e. region of the vocal tract between the larynx and the opening of the mouth, distinguishes vowels from each other for auditory purpose and the main organ involved in adjusting the shape and volume is the tongue. If the body of the tongue is pushed forward and turned towards the roof of the mouth we get the stressed sound of كسرة vowel ["i" sound] which changes the perception and meanings of the said word. This is exactly what those Jews did while uttering this word. [For detailed study see the link "Word by Word analysis" in 1-Surat Al Fatiha]
كَمَا أَرْسَلْنَا فِيكُمْ رَسُولاً مِّنكُمْ يَتْلُو
عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ
O وَيُعَلِّمُكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ
[conclude My Favour/Grace/boon] Like that obliging beneficence that We have since sent/appointed-declared among you as the Messenger who was perpetually and persistently a believer-Muslim from amongst you. He keeps reciting, word by word/syllable by syllable for you people, Our Aa'ya'at/verbal statements conveying information, facts, and thus uplifts/sanctifies/elevates you [by removing shackles of all conjectural myths/belief] and educates/instructs/teaches you people [all Aa'ya'at comprising] the Book and [thus revealing the knowledge about invisible] wisdom/the invisible information/data [contained in Aa'ya'at]. And he tells you the knowledge/information/data which hitherto you did not have [for lack of Book]. [2:151]
While reading Grand Qur'aan it must be kept in mind that it was gradually and intermittently revealed and communicated to people who were the contemporary of the period of its revelation. Therefore whatever is elided, while conveying a new Ayat-verbal presentation of information, was already in their knowledge and perception.
Arabs dislike using larger quantity of words and convey voluminous information by employing minimum words which also reflects that the Arabic language regards its listener and reader as a responsible, attentive and intelligent person who focuses his concentration of listening and perception faculties on that which is being stated.
The structuring of sentences of Grand Qur'aan is unique and unparallel. The beauty inherent in such structuring is that its meanings and perception remains the same from the perspective of its first listeners and those who read it in written text afterwards.
The elided adjective between رَسُولاً مِّنكُمْ -is the peculiar trait of the person appointed and declared as the Messenger, which was known and was an acknowledged/accepted fact for the people who listened this sentence at the time of its revelation.
Since the posterity, who understand the structuring of Arabic sentences, could presume any positive trait and attribute it to the Messenger as elided adjective, Allah has specifically made it clear, as to what that adjectival trait is, in the Ayat 3:164
"Indeed Allah had conferred beneficence/ indebtedness upon the [الْمُؤمِنِينَ] Believers when He appointed a Revivalist/ re-Awakener as Messenger from amongst them [already Muslims/believers in Iesma'eile's progeny; الْأُمِّيِّينَ whom Book was not given in many earlier generations-62:02]" [For detailed study see the link "Word by Word analysis" in 1-Surat Al Fatiha]
2:154 Take note that you people should not say, in respect of those people who get murdered/slain while engaged in the cause/obeying commands of Allah, "they are dead bodies". The fact of the matter is that they are not dead but are alive, while you are in a state that you people cannot pursue and perceive it/that life by senses. [2:154, read with 3:169]

2:222 And they people ask you, the Messenger [Sal'lallaa'hoalaih'wa'salam] regarding the Menstruation/Menstrual discharge period of wives. You tell them, "That is a period of little vexation. For this reason therefore, you people consciously refrain/restrain-stay away "performing sexually-enter semen" with such of wives who are in the state of the Menstruation//Menstrual discharge period.
And you should not associate/approach them for matrimonial nearness so long they may exhaust/drain out menstrual discharge. Consequently, when they have exhausted/drained out making themselves cleansed for this reason/in this state, you people/husbands associate [connect matrimonially] with them from the point of location and time Allah has decreed/appointed for you people. [Allah has commanded to come to respective homes through the "front door"-2:189]
Indeed Allah appreciates and recognizes those who return/revert to proper conduct/point leading to right direction and He appreciates and recognizes those who maintain cleanliness and purity. [2:222]
2:223 The wives of you people since have the characteristic feature of a "cultivated field" respectively for you, therefore you people come to your respective "cultivated field" discretionally if, when and how you so desired [at a time to one wife at three times appointed for your sex matter]. And you make advances-secure/care/send for your future [desire progeny what Allah has written for you 2:187- and/or forward for your selves a good conduct, even during emotionally sensitive moments, worthy of reward]. And you people consciously incline yourselves to remain mindful, cautious avoiding unrestrained conduct in reverence and fear of Allah. And remember/remain aware that you will be presented before Allah for accountability". And you, the Messenger [Sal'lallaa'hoalaih'wa'salam] guarantee/ensure of glad tidings to the persistently believing ones. [2:223]
[For gynecologists the similarity in depth of plough for lodging seed and the "adjustments of depth" in human's "field" might also be an interesting similarity. The cultivating land is ploughed up to a certain depth for placing inside seed when it has been refreshed and rejuvenated, making it fertile and facilitative for the seed to germinate.
After the command verb فَأْتُواْ the sentence أَنَّى شِئْتُمْ makes the commanded act as conditional/discretionary with regard to if, when and how it is desired, intended or convenient. The apodosis clause is elided since it is indicated earlier by the Imperative Verb.] [For detailed study see the link "Word by Word analysis" in 1-Surat Al Fatiha]
2:234 This is about those men who are in a state of separation/detachment/parting from amongst you people [because of natural/accidental death, incidental/planned murder, or slaughter in the cause/war of Allah] while they leave behind wives. Their respective wives should wait/restrain their selves, honestly and sincerely, for a period of four lunar months and ten composite days [till the tenth lunar night]. Thereat/for reason when they have elapsed/terminated/crossed over the last moment of their prescribed duration, thereby there is no objection upon you people in that which they themselves decide/act about their selves in accordance with the known norms of the society. Remain mindful that Allah is informed/aware of all acts which you people are doing. [2:234]
2:236 Divorce before تَمَسُّوهُنَّ "matrimonial linkage"

The believers are at liberty to seek women for marriage, other than those who are non-permissible for relationship of sanctity, from amongst the virgins, divorced, or widows. These women either may belong to group who enjoy the protection of family, or are self-financing without family protection as maidservants. In addition, the emigrant believing women who are in the marriage-bond with non-believer husband immediately before migration to Muslim society. In Arabic, for the Unification-Bond or Contract or Marriage the word is النِّكَاحُ. This is derived from Root "ن ك ح". The basic perception infolded therein is that of joining and combining in the manner of slumber dissolving in eyes or as the drops of rain absorb in the Earth. This signifies the mutually consented Marriage-Bond, between a man and women, witnessed, endorsed and authenticated by the society, the third party to the agreement-union-bond. This "Union-Bond" grants permission, and renders sanctity of purity, in establishing particular matrimonial relationship, which is otherwise not permissible and is a grave sin if done by a man and woman without the Union-Bond. Like the effect of basic perception of the Root, the romantic look in the eyes caused by gradual dissolving of slumber therein and inciting odor emerging by the absorption of earlier drops of rain on dried land, the Marriage-Bond, النِّكَاحُ , results in romantic attachment between a man and woman. However, there might be situation and a newly wed couple amongst whom this romantic attachment might not be possible, for compelling reasons, may be physical or ideological. The Grand Qur'aan is a guide that contains instructions and options available to human beings for meeting all situations that might arise during their life. In case the romantic attachment cannot be developed after النِّكَاحُ the recourse is divorce.
لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنُّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ مَتَاعًا بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ
There is nothing contracting/condemning/blemish-worthy liable upon you people if you divorce [for compelling reasons] your just wed-wives with whom you have not yet established intimate matrimonial association, or even might have not yet finalized your obligation for them. Take note for such situation, you people gift them the worldly sustenance. The providing of gift to them upon the man of wealth/rich/affluence/abundant resources shall be commensurate to his measure and upon the poor/little/restricted resources according to his measure/means. It is emphasized that sustenance gift be in accordance with the known norms of society/class. This act of gifting to such divorced wife is an obligation for such men who maintain a balanced/even handed conduct in life. [2:236]
وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إَلاَّ أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ وَأَن تَعْفُواْ أَقْرَبُ لِلتَّقْوَى وَلاَ تَنسَوُاْ الْفَضْلَ بَيْنَكُمْ إِنَّ اللّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
2:237 And if you divorced [for compelling reasons] them/just-wed wives before that you might have physically established intimate matrimonial association [intercourse] with them, but you have since determined for them the obligation, thereby in such case half is due of what you had determined. There is no exception to this laid down injunction except if they [newly wed wives] forego or [if the wife was earlier maidservant] that man who has the decision-making right for her Unification bond/giving in marriage. And if you people forego/ignore, it is comparatively nearer to mindful and restrained conduct. And you people should not forget kindness/generosity with one another. It is a certain fact that Allah, the Exalted, ever keeps watching what acts you people perform. [2:237]
تَمَسُّوهُنَّ Its Root is "م س س" and the basic perception is that of feel-sensation of touch, hand on a thing without having anything between. The feel or perception of touch or association might be of pleasing or disturbing sensation. Metonymically, it has usage in the Grand Qur'aan to indicate "the ultimate sensational association" [for translating and describing it in English we have to use the word intercourse] between husband and wife. Its meanings are abundantly evident by its use in relation to those husbands who have openly declared not to have sexual association anymore with their wives with whom they were earlier maintaining sexual relations.
"Take note those who consciously make themselves alienate to avoid matrimonial relation with their wives by orally declaring and sanctifying them as their mothers, and thereafter they retract from that which they had said, thereat a slave has to be freed before that they, husband and wife, may become active for mutual "matrimonial association". [Ref 58:02] "For reason, the one who suffers impracticability to release a slave thereby for him is to observe fasting during two months following both consecutively before that they, husband and wife, may become active for mutual "matrimonial association". However, if one could not, for reason, find himself physically capable then in that case the substitute is providing meal to sixty poor people"; [Ref 58:03] A newly wed wife could be a widow or divorcee of her earlier husband from whom she also has daughter. Her new husband may establish with her intimate matrimonial relation or divorce her, as allowed, before he has matrimonial linkage with her. The meanings, and the actual act reflected by the word تَمَسُّوهُنَّ is quite evident by the use of openly manifest words when giving instructions about the prohibition/sanctification or otherwise admissibility of marriage with the daughter of one's wife who is from her first husband.
"Moreover, those under your care and responsibility, living within your protection, the daughters from previous husband of such wives with whom you have performed matrimonial relationship/sexual intercourse are amongst forbidden ones. However/for the reason, if you had not yet done matrimonial act of entry/intercourse with them [and divorced before sexual intercourse, as is permissible] thereby there is nothing objectionable/blemish-worthy liable upon you people in marrying their daughters born from previous husbands". [Refer 4:23]
2:240 Those men take note who are in the state of separating/detachment/parting from amongst you people [for taking part in the war/to kill or be killed for the cause of Allah] while they are leaving behind wives. These husbands should bequeath [for their heirs] in favour of their respective wives [in case of their slaughter/or missing in war] that they should be given sustenance for one year without removing them out of the house. Thereby/for reason [on report of husband’s slaughter in the cause of Allah and on completing period of four months and ten days,] if they themselves leave the house [before one year] thereat nothing contracting/objectionable is upon you people for that act/decision they have taken for their selves in accordance with the known norms of society. Beware of the fact that Allah is the Dominant, The Wise, knower of invisible. [2:240]

2:256 لاَ إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لاَ انفِصَامَ لَهَا وَاللّهُ سَمِيعٌ عَلِيمٌ
2:256. There is nothing of the sort of compulsion, coercion, pressure, harassment, threat in the matter of the Prescribed Code/Islam. The fact is that Dextral/ Righteousness/ Veracity has since become self-evident and distinct from the aberrance/ deviousness/ rambling [after the revelation of Grand Qur'aan]. Therefore, the one who rejects the defiant/ refractory one/aberrance in all its manifestations and he consciously and heartily believes in Allah, the Exalted; thereby he has certainly enfolded himself in the most stable ever-green/living handhold of the Bond-Adhesion, giving rise to a state that there is no possibility/agent for its breaking. [Read with 31:22] Be mindful that Allah, the Exalted is eternally The Listener, One and the Only Who Knows absolutely and infinitely.
[edit]Ball Lightning Mystery
2:266
Ball Lightning, we generally believe, as one of the strangest and least understood weather phenomena. However, in Grand Qur'aan there is a mention of "fluffy twisting ball-orb" having "masculine" characteristic, in the context where weather phenomena is not the subject of discussion. The discourse is about spending and its manners for the wellbeing of others. During the discourse, a probability of happening finds mentions as question which no one likes to happen with him, in these words:
فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ
Thereat "a fluffy twisting ball-orb" arrived at it/garden. Fire is present-contain in it/him. Thereby she/fire caused itself to blast/scatter/burn out. [Refer 2:266]
فَأَصَابَهَا إِعْصَارٌ
إِعْصَارٌ Verbal/Noun: Indefinite; singular; Masculine; nominative; [Form-IV].
It is the subject of verb فَأَصَابَهَا. Conjunction particleفَ denotes the point in time, sequence of happenings. The Verb is, Perfect; third person; singular; masculine; [Form-IV], with suffixed object pronoun, third person, singular, feminine which refers back to جَنَّةٌ feminine noun meaning garden. Thus, the sentence conveys that at that point in time إِعْصَارٌ reached that garden.
Before we find out as to who is "he", let us see "his" descriptive quality: فِيهِ نَارٌ. This is a complete inverted nominal sentence. The subject of nominal sentence is نَارٌ, fire, and فِيهِ, a prepositional phrase, relates to its elided predicate. The preposition is quite indicative of the elided predicate suggesting that which is present/exist within it. Fire is present within إِعْصَارٌ. Its Root is " ع ص ر". The basic perception infolded in it is that of pressing or squeeze grapes or other fluffy things to force out its juice, or that was in it. The fluffy characteristic is because of presence of something loose/fluid/plasma like within some object which, on extraction or flowing out, will render it squeezed or disintegrated in dust like particles. إِعْصَارٌ It denotes a fluffy twisting sphere object. The fire contained within it has given it the fluffy characteristic.
On its arrival in the garden, something happened. It is فَاحْتَرَقَتْ. Conjunction particleفَ denotes the point in time, sequence of happenings. Verb is Perfect; third person; singular; feminine; [Form-VIII]; and the pronoun of feminine subject is hidden referring back to feminine نَارٌ, fire. The Form-VIII verb is reflexive which denotes that the act and its effect is directed towards the subject itself. Root of verb is ح ر ق. The basic perception infolded in the Root is that of calcining that converts a thing to a powdery residue. It denotes act of rubbing metal with file resulting in its disintegration and spreading as dust particles while friction simultaneously produces heat. The act infolded in this Root and its natural effect both is evident in the Qur'aan in this quote: o لَّنُحَرِّقَنَّهُ ثُمَّ لَنَنسِفَنَّهُ فِي الْيَمِّ نَسْفًا "Indeed we will certainly wear it extensively with file/calcining, thereafter we will certainly scatter it in the sea as dust particles/powder". [Refer 20:97]
The information content about إِعْصَارٌ., in the above five words, arranged in three sentences, is that on arrival of "fluffy twisting ball-orb" the fire, which was contained in, caused itself to blast, scatter, escape from container, burn out. This information corresponds to mysterious stories about Ball Lightening. It confirms that this phenomenon has been in observation of people since centuries. Notwithstanding that, the context is not about weather phenomenon, the word إِعْصَارٌindicates that it has relationship with those clouds, which Qur'aan names as الْمُعْصِرَاتِ. The information in Qur'aan about this type of clouds is exactly of that which are given the name Cumulonimbus clouds.
[edit]Listen to the sura
Mohammed Ayoub
Abdulrahman Alsudais
http://www.youtube.com/watch?v=OFBHpe3JzpY
[edit]Ahadith mentioning Surah Al-Baqara
Abu Hurairah reported Muhammad to have said, "Do not make your houses graveyards. The devil flees from the house in which Surah Al-Baqara is recited." from Sahih Muslim
It is reported from ‘Uqbah Ibn ‘Amir Al-Juhani that he said that Muhammad said: “Recite the last two verses from Surat Al-Baqarah, for I was given them from a treasure trove beneath the Throne” (Ahmad)
It is reported on the authority of Ibn Masud from Muhammad that he said: “Whoever recited the last two verses of Suratul Baqarah at night, they will be sufficient for him.” Al-Bukhari
Hasan ibn Ali narrates that Muhammad stated: "He who recites Ayatul Kursi after obligatory salat, is in the protection of Allah til the next salat." from Tabarani, Majma uz-Zuwaid
It is reported on the authority of Ali that he said: “I do not consider it fitting for anyone who has understood Islam to sleep (at night) until he has recited Ayatul Kursi and the ending of Surat Al-Baqarah, for they are a gift to your Prophet from the treasure which lies beneath the Throne.” (Narrated by Ibn Mardawaih)

Previous sura:
Al-Fatiha
The Qur'an - Sura 2
Next sura:
Al-i-Imran

Arabic text

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 4041 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 7677 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108109 110 111 112 113 114
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[edit]References
1. ^ "Physical Aspects of the Noble Qur'an". www.al-islam.org. Retrieved 2008-05-10.
2. ^ The last two verses of Surah al Baqarah
[edit]External links
 Al-Baqara at Quran.com
Al-i-Imran
From Wikipedia, the free encyclopedia
← Sura 3 of the Qur'an →

آل عمران
Āli-Imrān
The Family of Imran

________________________________________
Arabic text • Translations
________________________________________

Classification Medinan

Position Juz' 3–4

Structure 20 rukus, 200 verses, 3 503 words, 14 605 letters
Openingmuqatta'āt
Alif Lam Mim
v • d • e

Sura Al-i-Imran (Arabic: آل عمران‎, Sūratu Āli-'Imrān,"The Family of Imran")[1] is the 3rd chapterof the Qur'an with two hundred verses.
Contents
[hide]
• 1 Overview
• 2 Translation
• 3 Listen to the sura
• 4 See also
• 5 External links
• 6 References

[edit]Overview
Imran in Islam is regarded as the father of Mary. This chapter is named after the family Imran (Amram), which includes Imran, Saint Anne, Mary, and Jesus. The chapter is believed to have been revealed in Medina and is either the second or third of the Medinan suras. Almost all of it also belongs to the third year of the Hijra with the possible exception of verse 61, which mentions Mubāhalah and therefore might have been revealed during the visit of the Najrān Christian deputation which was occurred in the 10th year of the Hijrah. This chapter primarily focuses on the departure of prophethood from the Mosaic dispensation. Another speculation[by whom?] is that since the event of Mobahela is the highlight of this surah, Al Imran could very well refer to the progeny of Abu Talib ibn ‘Abd al-Muttalib, whose real name was Imran.
[edit]Translation
هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الْأَلْبَابِ
3:7 He is the One Who has since sent to you, the Messenger [Sal'lallaa'hoalaih'wa'salam] the Book. Unitary verbal passages, who have the adjectival specification of "permanently erected fixtures" containing commands and injunctions of firm, established and universal application, are a subset of him/the Book. These are the Mother/Essence/ Main Purpose/Pivot of the Book. In addition, the other subset is such verbal passages that perform the act of mirroring invisible realities and facts through metaphorical presentations.Thereby/making it a pretext, as regards that type of people some atilt/deflection has since made home in whose hearts, thereby they keep pursuing that, which in itself was individually perceived as causing state of confusion, from him/the Book. They do so with the objective of self-distancing from people and self-pursuit of finding the physical manifestation and outcome of him/Book. Allah is the only, none else, Who fully knows the physical elucidation and manifestation and actual outcome of it/the Book; and [contrary to the people of tilted hearts/psyche] as for holders of in depth knowledge-true believers are concerned they keep saying, "We have consciously believed in that, the Book. This is all/entirely is from our Sustainer Lord". [True believers know/have knowledge of conviction that it is a fact from their Sustainer Lord-2:26]
مُّحْكَمَاتٌ is Passive Participle, feminine, plural, nominative; [Form-IV]- -اِحْكَامٌ Verbal Noun.
As against that مُتَشَابِهَاتٌ is Active Participle, feminine, plural, nominative; [Form-VI]- -تَشَابُهٌ Verbal noun.
الْكِتَابَ referring to Qur'aan is masculine.The pronouns are also masculine, referring to Book and not to آيَاتٌ which are feminine.
[For detailed study see 01. Surat Fateh "Word by Word Analysis"]
3:169 Take note that you should not consider in respect of those people who get murdered/slain in the way of Allah that they are dead bodies. They are not dead bodies, the fact of the matter is that they are alive. They people are continuously getting sustenance from their Sustainer Lord. [3:169, read with 2:154]

[edit]Listen to the sura
http://www.youtube.com/watch?v=Fr8wYthEQ6U&feature=related
[edit]See also
Aale Imran, 7
Previous sura:
Al-Baqara
The Qur'an - Sura 3
Next sura:
An-Nisa

Arabic text

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 4041 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 7677 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108109 110 111 112 113 114
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[edit]External links
 Surah Ala-Imran (Flash)
 Al-i-Imran at Quran.com

Wikisource has original text related to this article:
Qur'an - Al-i-Imran

[edit]References
1. ^ http://www.sacred-texts.com//isl/pick/003.htm
Categories: Sura | Qur'an articles needing attention