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.
This sura consists of a prayer or act of worship, and is used daily by Muslims in the áčąalÄt or formal worship
and on many other occasions. Its function is in some ways similar to that of the Lordâs Prayer of Christians. Since it thus differs in character from the rest of the QurâÄn, some early Muslims thought it was an individual prayer of Muáž„ammadâs, and it was omitted from the codices of
Ibn-âAbbÄs and Ibn-MasâĆ«d. It is appropriate that it should be placed at the beginning of the QurâÄn, 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 Muáž„ammadâs
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 âmercifulâ, âcompassionateâ (raáž„mÄn, raáž„Ä«m), though a distinction of emphasis is sometimes made.
2 Lord of all Being: literally âof the worldsâ, but probably to be taken as âof all the spheres of beingâ. It is sometimes said to refer
particularly to men, jinn and angels.
6 the straight path: Ar. aáčŁ-áčŁirÄáč al-mustaqÄ«m; 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 (âwith whom he is wrothâ), 5.77/81 (âwho went
astrayâ), 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 â 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, 54â7, 63â5.
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 âthe people of the Bookâ.
3/2 the Unseen: literally, âthe absentâ, but often referring to supernatural matters, such as God, judgement, Paradise. The word could also be taken adverbially, namely, âwho believe (in what is revealed) although they do not see itâ.
expend: probably implying it is to support needy Muslims.
that we have provided them: what we have given them as food, drink and covering; Godâs âprovisionâ or âsustenanceâ (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 QurâÄn.
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 Muáž„ammadâs message.
8/7 â 20/19 Pretended believers
8/7 who say âwe believe . . .â but they are not believers: probably refers to those Arabs of Medina, later called âhypocritesâ, who outwardly acknowledged Muáž„ammad 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 âhypocritesâ.
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 Muáž„ammad.
16/15 error . . . guidance: they have bartered the true guidance proclaimed by Muáž„ammad for their present erroneous views.
21/19 â 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 âO you believersâ.
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 QurâÄn is its inimitability, later called its iâjÄz 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 Muáž„ammadâs 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 â 39/7 Story of Adam, Iblis and the Fall
30/28 viceroy: Ar. khalÄ«fa, âdeputyâ, sc. Adam.
that you know not: what you know not.
34/2 bow yourselves: Ar. usjudƫ, 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 âthe demonâ: in any case identical with IblÄ«s.
37/5 turned towards him: relenting.
40/38 â 48/5 Appeals to the Children of Israel
41/38 that I have sent down: that is, the QurâÄn.
confirming that which is with you: the Jewish Bible (Old Testament) .
My signs: the word âsignâ(Äya) can also mean âverse of the QurâÄnâ: the meaning presumably is, âDo not exchange belief in this new revelation for something valuelessâ.
42/39 do not conceal the truth: the Muslims believed that the Jews were concealing verses foretelling the prophethood of Muáž„ammad.
43/0 perform the prayer: the ritual prayer or áčąalÄt, which includes actions such as standing, bowing (or inclining oneâs headârukĆ«â) and prostrating oneself (sujĆ«d). This, with the paying of the legal alms (zakÄt), 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 Godâs revelati...
