Companion to the Qur'an

Based on the Arberry Translation

W.M. Watt

• Editorial: Routledge
• Año: 2013
• ISBN:
  9781134535941
• Edición: 1
• Categoría: Teologia e religione
• Categoría: Religione

Originally published in 1967, this Companion is designed to help readers of the Qur'an by giving them necessary background information. An account is given of ideas peculiar to the Qur'an, and the main variant interpretations are noted. A full index of Qur'anic proper names and an index of words commented on has been provided. Based on A J Arberry's translation, this Companion can be used with other translations, or indeed with the original text, since the verses are numbered.

 1 

THE OPENING

Al-fātiḥa

This sura consists of a prayer or act of worship, and is used daily by Muslims in the Ṣalāt or formal worship and on many other occasions. Its function is in some ways similar to that of the Lord’s Prayer of Christians. Since it thus differs in character from the rest of the Qur’ān, some early Muslims thought it was an individual prayer of Muḥammad’s, and it was omitted from the codices of Ibn-‘Abbās and Ibn-Mas‘ūd. It is appropriate that it should be placed at the beginning of the Qur’ān, and the name by which it is generally known reflects this position. It has also had several other names. It is regarded by Muslims as giving the quintessence of Islamic doctrine. Because of its special character it is difficult to date, but the probability is that it is fairly early, about the fourth year of Muḥammad’s mission, or AD 613.

1 In the name of God: this invocation (the Bismillah) is placed before all the suras except one, but only here is it counted as a verse. It is also used by Muslims before all important actions. There is no great difference between the adjectives rendered ‘merciful’, ‘compassionate’ (raḥmān, raḥīm), though a distinction of emphasis is sometimes made.

2 Lord of all Being: literally ‘of the worlds’, but probably to be taken as ‘of all the spheres of being’. It is sometimes said to refer particularly to men, jinn and angels.

6 the straight path: Ar. aṣ-ṣirāṭ al-mustaqīm; usually taken to be the religion of Islam.

7 those against whom thou art wrathful . . . those who are astray: Jews and Christians respectively according to a traditional interpretation, but this is not possible if the sura is early Meccan, while the phrases would suit the pagan Arabs. Similar phrases in 5.60/5 (‘with whom he is wroth’), 5.77/81 (‘who went astray’), etc. may be a new application to Medinan opponents of terms first applied to Meccan polytheists.

2

THE COW

Al-baqara

This is the longest sura. Most of the passages composing it belong to the first two or three years after the Hijra. The name comes from the incident in verses 67/63 to 71/66.

1 – 7/6 Believers and unbelievers

1 Alif Lam Mim: the names of Arabic letters. No satisfactory explanation has been given of the occurrence of these letters at the beginning of many suras. For the various theories, cf. Bell, Introduction, 54–7, 63–5.

2/1 the Book: the written scripture, giving the Arabs in essentials what was already in the hands of Jews and Christians, who were called ‘the people of the Book’.

3/2 the Unseen: literally, ‘the absent’, but often referring to supernatural matters, such as God, judgement, Paradise. The word could also be taken adverbially, namely, ‘who believe (in what is revealed) although they do not see it’.

expend: probably implying it is to support needy Muslims.

that we have provided them: what we have given them as food, drink and covering; God’s ‘provision’ or ‘sustenance’ (rizq) was an important conception among the Arabs.

4/3 What has been sent down before thee: previous revelations to Jews, Christians and others. These were believed by the Muslims to be identical in essence with the Qur’ān.

5/4 prosper: are successful in the deepest sense; understood by Muslims as entering Paradise.

6/5 those who have disbelieved: probably refers to Jews, since there were few atheists at Medina.

7/6 has set a seal on their hearts: expresses the inscrutability of their failure to respond to Muḥammad’s message.

8/7 – 20/19 Pretended believers

8/7 who say ‘we believe . . .’ but they are not believers: probably refers to those Arabs of Medina, later called ‘hypocrites’, who outwardly acknowledged Muḥammad as prophet, but disapproved of his growing political power. Some Jews also might be included here.

9/8 and they are not aware: that is, they deceive themselves without realizing it.

10/9 in their hearts there is a sickness: a phrase which for a time was a standard description of those who subsequently became ‘hypocrites’.

11/10 do not corruption: probably means, do not criticize the revelations and lower the morale of the community.

13/12 as the people believe: the community of Muslims in Medina.

14/13 Satans: devils or demons; probably metaphorical for their leaders, or the leaders of the opposition to Muḥammad.

16/15 error . . . guidance: they have bartered the true guidance proclaimed by Muḥammad for their present erroneous views.

21/19 – 29/7 Appeals and arguments addressed to unbelievers

21/19 O you men: this form of address is generally held to be Meccan, since in Medina the common form was ‘O you believers’.

22/0 edifice: a building covering you over, like a dome.

compeers: do not recognize deities beside the supreme deity, God.

23/1 a sura like it: this challenge implies that a proof of the divine origin of the Qur’ān is its inimitability, later called its i‘jāz or miraculous character.

24/2 stones: some commentators suggest idols, but perhaps the idea is that the heat of Hell will be increased by brimstone.

25/3 gardens: Paradise or Heaven.

underneath: that is, through; Arabic speaks in this way since the water in a stream is always lower than the banks.

were provided before: were given as sustenance on earth; the following words are not clear but may mean that the fruits of paradise are similar to the earthly but are perfect of their kind.

26/4 God is not ashamed: apparently due to the fact that Muḥammad’s opponents had ridiculed the mention of the spider (29.41/40), the fly (22.73/72) and other small insects.

27/5 The covenant of God: sometimes said to be the covenant with the Jews at Sinai, but this would be unlikely if the passage is Meccan.

28/6 seeing you were dead: in the state of non-existence before birth.

shall be returned: that is, for the Judgement.

30/28 – 39/7 Story of Adam, Iblis and the Fall

30/28 viceroy: Ar. khalīfa, ‘deputy’, sc. Adam.

that you know not: what you know not.

34/2 bow yourselves: Ar. usjudū, the word used for touching the ground with the forehead in ritual prayer: such corporeal gestures are still used as marks of respect in the east.

36/4 Satan: perhaps not a proper name, but simply ‘the demon’: in any case identical with Iblīs.

37/5 turned towards him: relenting.

40/38 – 48/5 Appeals to the Children of Israel

41/38 that I have sent down: that is, the Qur’ān.

confirming that which is with you: the Jewish Bible (Old Testament) .

My signs: the word ‘sign’(āya) can also mean ‘verse of the Qur’ān’: the meaning presumably is, ‘Do not exchange belief in this new revelation for something valueless’.

42/39 do not conceal the truth: the Muslims believed that the Jews were concealing verses foretelling the prophethood of Muḥammad.

43/0 perform the prayer: the ritual prayer or Ṣalāt, which includes actions such as standing, bowing (or inclining one’s head—rukū‘) and prostrating oneself (sujūd). This, with the paying of the legal alms (zakāt), a kind of tithe, were the external marks of a community which had become Muslim.

44/1 bid others to piety . . . forget: the Jews of Medina who had previously called on pagans to believe in God, now argue against God’s revelati...