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Al-Baqarah
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Surah 2 of the Quran
الْبَقَرَة‎
Al Baqarah
The Cow
ClassificationMedinan
PositionJuzʼ 1–3
Hizb no.1, 2, 3, 4 and 5
No. of verses286
No. of Rukus40
No. of words6116
No. of letters25900
Quran
History
Manuscripts
Divisions
Content
Reading
Translations
Exegesis
Characteristics
Related
Folio from the Blue Quran with the fragment of the chapter Al-Baqara. Museum of Islamic Art, Doha.
Left-side of a Double-page Opening of the Qur'an from Terengganu with beginning of the chapter Al-Baqara. End of the 18th or 19th century. Asian Civilisations Museum.

Al-Baqarah (Arabic: الْبَقَرَة, ’al-baqarah; lit. "The Heifer" or "The Cow"), also spelled as Al-Baqara, is the second and longest chapter (surah) of the Quran.[1] It consists of 286 verses (āyāt) which begin with the "muqatta'at" letters alif (ا), lām (ل), and mīm (م).[2][3] The Verse of Loan (the longest single verse), the Throne Verse (the greatest verse),[4][5] and the last 2 verses, Treasures of the Throne are in this chapter.

The sūrah encompasses a variety of topics and contains several commands for Muslims such as enjoining fasting on the believer during the month of Ramadan;[6] forbidding interest or usury (riba); and several other famous verses such as the last two verses, which came from the treasure under the Allaah's Throne,[7] and the verse of no compulsion in religion. The sūrah addresses a wide variety of topics, including substantial amounts of law, and retells stories of Adam, Ibrahim (Abraham) and Mūsa (Moses). A major theme is guidance: urging the pagans (Al-Mushrikeen) and the Jews of Medina to embrace Islam, and warning them and the hypocrites (Munafiqun) of the fate God had visited in the past on those who failed to heed his call. The surah is also believed to be a means of protection from the jinn.[8]

Al-Baqara is believed by Muslims to have been revealed in a span of 10 years starting from 622 in Medina after the Hijrah, with the exception of the riba verses which Muslims believe were revealed during the Farewell Pilgrimage, the last Hajj of Muhammad.[9][10] In particular, verse 281 is believed to be the last verse of the Quran to be revealed, on the 10th day of Dhu al-Hijja 10 A.H., when Muhammad was in the course of performing his last Hajj, 07 or 09 or 21 days before he died.[11]

Summary

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Theme and subject matter

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1-7 God-fearing rewarded, Unbelievers reproved

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Following the muqatta'at, Al-Baqara begins with the declaration that the Quran is free of doubt and contains guidance for those who possess taqwa.[13] Taqwā is grammatically linked to the triliteral root w-q-y evoking wariness, a sense of care and protection.[14] These people, known as God-fearing (muttaqin), are defined as those who believe in al-ghaib (Unseen, ghayb, lit. “absent”),[14] offer salah, spend zakat from what is provided to them, believe in Muhammad's prophethood and that of the other prophets, and the books revealed to them.[13]

There follows a description of the kafirs and munafiqs. The first of these verses uses the word kafir to describe one who conceals the truth, and Muhammad is advised that they will not believe despite his efforts because God has sealed their hearts and hearing, and covered their eyes (so that they will not be able to see, hear, or comprehend guidance), and that they will be punished with a great torment.[15] Next is a detailed description of munafiqs, defined here as those who say they believe in God and the Last Judgment, but do not actually believe in them. It is said that they try to deceive God and the mumins (believers) but they deceive themselves without perception, that in their hearts is a disease which God increases, and that they will be punished with a painful torment. The munafiqs are also said to spread fasad (disorder/mischief) in the land, while claiming to spread peace, and to call the believers fools. To the believers they say they believe, but when they go back to their devils, they tell confess their disbelief, but they do not know that God deceives them and increases their deviation. They are then called those who engage in a profitless trade, the purchase of error with guidance. The munafiqs are then likened to a person who starts a fire and feels safe in its immediate surrounding, but God extinguishes the fire and the person is covered in darkness. The Quran then calls them deaf, dumb, and blind. Another example given is that of a person wandering in rain, thunder and lightning in darkness, such that they would have to thrust their fingers into their ears out of the fear of death. The lightning is so bright that it almost takes away their sight, but they walk toward it whenever it strikes, and stay put when it is dark.[16]

Mankind is then asked to worship God to acquire taqwa, and a description of God's creations follows: the earth as a resting place, the sky as a canopy, and rain sent from the sky to bring forth fruit and provision. They are then advised to not set up others in worship beside God. Those who doubt that the Quran was revealed to Muhammad are then challenged to produce a surah similar to it. It is then said that they will never be able to fulfill this challenge and are asked to fear Hell, which is described as being fueled with men and stones and specifically prepared for the kafirs.[17]

The stories in this chapter are told to help the reader understand the theological conception of truth in Islam.[18]

8-20 The hypocrites

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Q2:8-20 in Surah Al Baqarah refer to the hypocrites (Munafiqun). In the Meccan phase of Muhammad, there existed two groups, the Believers and the Mushrikeen (non-believers). However, after Hijrah (Emigration to Medina) Muhammad had to deal with the opposition of those who openly accepted Islam while secretly plotting against Muslims. Their leader was Abd-Allah ibn Ubayy who was about to be crowned king before the arrival of Muhammad in Medina. The hypocrites benefitted from the Muslims while not losing their association with the disbelievers. They were considered disloyal to both parties and inclined towards those who benefited them the most in the worldly sense

The surah also sheds light on the concept of Nifaq, which is opposite of sincerity. It is of two types:

1) Nifaq in belief: outwardly showing belief however in reality there is no belief[19]

2) Nifaq in practice: where people believe however they act like hypocrites. The signs of a hypocrite are lying, breaking promises, not keeping an amaanah or trust and when they argue they curse or use bad language.

According to a prominent scholar, Kamaluddin Ahmed, Nifaq is something that is within the heart, hence no one knows of its existence except God. Therefore, no one can be called a hypocrite or Munaafiq through one's own self-assessment. This would amount to making Takfeer i.e. calling someone a Kafir (non-believer) since Nifaq (hypocrisy) in belief is kufr.

26 Commences with ۞[20] (rubʿ al-ḥizb), an Islamic symbol.

87-105 is preserved in the Ṣan‘ā’1 lower text.[21]

Indeed, We gave Moses the Book and sent after him successive messengers. And We gave Jesus, son of Mary, clear proofs and supported him with the holy spirit. Why is it that every time a messenger comes to you ˹Israelites˺ with something you do not like, you become arrogant, rejecting some and killing others?(2:84)

Condemnation of alcoholic beverages and gambling is also first found in the chapter,[22] and it is one of only four chapters in the Quran to refer to Christians as Nazarenes instead of the more frequent terms People of the Book or "Helpers of Christ."[23]

Al-Baqarah contains several verses dealing with the subject of warfare. Q2:190-194 are quoted on the nature of battle in Islam.

The surah includes a few Islamic rules related to varying subjects, such as: prayers, fasting, striving on the path of God, the pilgrimage to Mecca, the change of the direction of prayer (Qiblah) from Jerusalem to Mecca, marriage and divorce, commerce, debt, and a great many of the ordinances concerning interest or usury.[8]

255 "The Throne Verse"

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Quran 2 includes many verses which have virtues like the special Verse of the Throne (Aayatul Kursi). Muhammad is reported to have said,

"Do not turn your houses into graves. Verily, Satan does not enter the house where Surat Al-Baqarah is recited." [Muslim, Tirmidhi, Musnad Ahmed]

Ad-Darimi also recorded that Ash-Sha'bi said that 'Abdullah bin Mas'ud said, "Whoever recites ten Ayat from Surat Al-Baqarah in a night, then Satan will not enter his house that night. (These ten Ayat are) four from the beginning, Ayat Al-Kursi (2:255), the following two Ayat (2:256-257) and the last three Ayat."

Verse 255 is "The Throne Verse" (آية الكرسي ʾāyatu-l-kursī). It is the most famous verse of the Quran and is widely memorized and displayed in the Islamic world due to its emphatic description of God's omnipotence in Islam.

256 No compulsion in religion

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Main article: Q2:256

Verse 256 is one of the most quoted verses in the Quran. It famously notes that "There is no compulsion in religion".

282 "Verse of Loan and Women's testimony"

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Main article: Verse of Loan

Verse 2:282 covers two specific Islamic jurisprudence issues: (1) undertaking a loan and (2) the status of women's testimony.

Amin Ahsan Islahi in his Tafsir of Surah al-Baqarah says when there is a loan transaction for a specific period of time, it must be formally written down. Both the lender and the debtor must trust the writer. There must be two witnesses: two men, or one man and two women. The security of the writer must be guaranteed. The length of the contract should be stated exactly.[24][25]

Main article: Status of women's testimony in Islam

al-Jalalayn says, "summon to bear witness the debt two witnesses men mature Muslim free men; or if the two witnesses be not men then one man and two women".[26]

Structure

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The structure represents a chiastic organization commonly found in the Quran. A chiastic structure, or ring composition, arranges themes or ideas in a mirrored sequence (e.g., A-B-C-D-C’-B’-A’) to emphasize central points and highlight relationships between corresponding elements.[27]

Abraham (Ibrahim)

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Verses 116-141 tell the story of Abraham and his relationship with Mecca and his son. Abraham prayed to Allah that Mecca would be safe and prosperous for its people until the end of time (2:126). The next verses talk about how Abraham and Ishmael built the Kaaba and their prayer that their offspring would be righteous Muslims and Allah would send to them prophets so to guide them (2:127-130). This chapter also reaffirms that Abraham was neither a Christian, Jew, nor polytheist, but rather a monotheist, who submitted to Allah (2:131-136).

Later verses discuss the story of Abraham with Nimrod who refused to believe and claimed himself to be God. Abraham tells him the parable that Allah can bring the dead to life and let those alive be dead, and Nimrod responds by claiming he can do the same by killing someone. Abraham then tells the parable of how Allah raises the Sun from the East and challenged him to raise it from the West at which he was silenced.

The final discussion of Abraham in this chapter, is when he asks God to show him how he raises the dead (2:260).

Musa (Moses)

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Musa is the most mentioned individual in Quran:

See also

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Notes

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References

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Al-Baqarah

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Al-Baqarah is the second surah of the Quran and its longest chapter, comprising 286 verses primarily revealed in Medina after the Prophet Muhammad's migration (Hijrah) from Mecca. Named "The Cow" after the story of the Israelites' commanded sacrifice of a specific cow in verses 67–73, it encompasses core Islamic doctrines including monotheism, prophethood, and the afterlife, alongside legal rulings on matters like prayer, fasting, charity, marriage, divorce, inheritance, and warfare. Unlike earlier Meccan surahs that emphasize tawhid (divine unity), Al-Baqarah critiques hypocrisy among new converts, addresses interactions with Jews and Christians, and features the longest verse (Ayat al-Kursi, 2:255) extolling God's sovereignty. It opens with the detached letters "Alif Lam Mim" and concludes with prayers for divine forgiveness and sufficiency, underscoring themes of guidance for the righteous and warning for disbelievers.

Name and etymology

Meaning of the title

"Al-Baqarah" (Arabic: الْبَقَرَة) literally translates to "The Cow" or "The Heifer" in English, referring to the bovine animal central to a key narrative in the surah. The term derives from the Arabic root b-q-r (ب-ق-ر), which encompasses meanings related to cattle and splitting or cleaving, with "baqarah" specifically denoting a mature female cow. In , are often named after prominent elements or stories mentioned within them, a convention followed here where the title highlights the cow referenced in verses 67–73 without implying it defines the surah's overall theme. This naming practice aligns with scholarly consensus and parallels other chapters like (The Spoils of War), titled after a significant event discussed therein.

Connection to the cow narrative

The narrative in verses 67–73 recounts God commanding Moses to instruct the Israelites to slaughter a cow as a means to uncover the truth behind an unsolved murder. Rather than complying promptly, the people repeatedly question the directive, seeking specifics on the cow's color (bright yellow), age (neither too young nor old), markings (free of spots), and usage (unexploited in agriculture or tilling), thereby transforming a straightforward order into a burdensome task. After fulfilling the precise requirements by sacrificing such a heifer, the strike the murdered man's body with a portion of the cow, reviving him momentarily to reveal his killer and thereby resolving the mystery through divine intervention. Symbolically, the episode represents the ' reluctance and propensity to overcomplicate divine instructions, illustrating a purification of faith through unhesitating obedience rather than rationalization or delay. This serves as a unique test of compliance for the Children of Israel, exposing their hesitancy in submitting to God's will and underscoring the perils of excessive inquiry that borders on defiance.

Revelation

Historical context

Al-Baqarah was revealed in after the Prophet Muhammad's from , primarily during the early years of the Muslim community's settlement there, as it addressed the practical and doctrinal challenges of establishing a nascent Islamic society amid diverse groups. The surah responds to interactions with Medina's Jewish tribes, who questioned the Prophet's authority and scriptural continuity, as well as the emergence of hypocrites—individuals who outwardly professed Islam but inwardly opposed it to undermine the community from within. It also guided early converts, including former polytheists and those from tribal backgrounds, in affirming faith, upholding moral conduct, and navigating communal responsibilities. Central to its context were tensions arising from pre-Islamic asabiyyah, or tribal loyalties, which the surah counters by emphasizing unity under divine law and the establishment of Islamic governance to replace factionalism with a cohesive ummah. This framework addressed socio-political strains in Medina, promoting equitable laws and ethical reforms to foster stability.

Classification and order

Al-Baqarah occupies the second position in the of the Quran's , following , and is the longest surah with 286 verses. This arrangement in the reflects a deliberate sequence established during the early compilation efforts, prioritizing thematic and structural cohesion over strict chronological revelation order. Classified as a due to its revelation after the Prophet Muhammad's , Al-Baqarah features instances of , where subsequent revelations modify or supersede earlier rulings within the Quranic text. The current order, including Al-Baqarah's placement, was standardized under through the production of to unify and prevent . This process built on earlier collections, ensuring the ' positions as transmitted from the .

Structure

Opening letters

Surah Al-Baqarah begins with the muqatta'at, or disjointed letters, "Alif Lam Mim" (الم), which constitute the opening verse and exemplify a Quranic stylistic device appearing at the start of 29 surahs out of 114. These letters, drawn from the Arabic alphabet familiar to the Quraysh Arabs, are recited separately without forming a coherent word, immediately preceding declarations of the Quran's divine origin and guidance. The enigmatic nature of these has prompted diverse scholarly interpretations, including views that they represent abbreviations for divine attributes—such as "Alif Lam Mim" denoting "Ana Allah A'lam" (I am Allah, the All-Knowing)—or numerical patterns hinting at miraculous structures within the text. Other theories posit them as a challenge to , urging them to replicate the Quran's eloquence using their own letters, thereby underscoring its inimitable literary miracle. In Al-Baqarah, these letters directly transition into affirming the as "This Book, wherein there is no doubt, a guidance for the God-fearing," highlighting the Quran's transcendent authority despite originating from everyday linguistic elements.

Overall division

Al-Baqarah is traditionally divided into 40 ruku'at, or thematic units, which facilitate recitation pauses given its length as the longest in the with 286 verses. These divisions mark natural breaks in meaning without interrupting the flow, accommodating the surah's extensive content during prayer or study. Thematically, the surah can be broadly split into approximate halves, with the initial portions emphasizing guidance for believers through foundational principles of faith, contrasted against critiques of disbelievers and hypocrites. This structure progresses from core beliefs and divine covenant to practical laws governing personal and social conduct, culminating in eschatological themes of judgment and the afterlife. Such organization underscores the surah's coherence in addressing both doctrinal and legal dimensions of Islam.

Content summary

Initial guidance on faith

The opening verses of Surah Al-Baqarah establish the as a scripture free from doubt, serving as guidance and glad tidings for the God-fearing, known as the muttaqin. These individuals are characterized by their belief in the , steadfast performance of , expenditure from the provisions granted by , conviction in and the , and attainment of firm and certain knowledge, which qualifies them for divine direction and mercy. In contrast, disbelievers who reject the message after its clarity face sealed hearing, hearts, and vision, rendering them incapable of guidance and destined for chastisement. Verses addressing describe those who outwardly profess faith while concealing disbelief, seeking to deceive Allah and , yet only deceiving themselves. Their traits include wavering between belief and disbelief, doubting Allah's signs despite evidence, and failing to grasp true understanding, with Allah sealing their hearts against further deviation. To illustrate the futility of , depict their unstable state: like one who kindles a fire only for Allah to remove its light, leaving them groping in darkness, or amid a storm where lightning nearly blinds them, prompting them to halt amid thunderous threats, symbolizing brief glimpses of truth overshadowed by fear and withdrawal. These metaphors underscore the fragility of alliances built on pretense, akin to the weakest of structures critiquing reliance on feeble foundations over .

Covenant with humanity

The addresses all of humanity, urging worship of the Creator who fashioned humankind and their predecessors, establishing the earth as a resting place and the heavens as a canopy while providing sustenance through rain and vegetation. This invocation underscores human creation from base elements, akin to 's formation from clay, positioning humanity as stewards over the subjected earth and its resources as signs of divine favor and responsibility. In the primordial narrative, refuses to prostrate before , citing superiority due to his fiery origin over Adam's clay composition, leading to his expulsion from divine favor as an arrogant adversary. Granted respite until the Day of Judgment, vows to mislead Adam's descendants, approaching them from all directions except those protected by God, thereby initiating a cosmic test of allegiance. Following the after 's inducement, humanity receives the promise of divine guidance through and , with adherents securing and rejectors facing , framing existence as a covenantal trial rooted in free response to creation's signs.

Key narratives

Adam and Iblis

The narrative in Surah Al-Baqarah details Allah's creation of as humanity's progenitor and the ensuing confrontation with , underscoring themes of obedience, knowledge, and choice. announces to the angels His intention to place a on earth, prompting their query about creating a being prone to corruption and bloodshed, to which Allah responds that He possesses knowledge beyond theirs. To demonstrate Adam's superiority, Allah teaches him the names of all things and presents them to the angels, who admit ignorance, while Adam recites them flawlessly, affirming human capacity for intellectual dominion. then commands the to prostrate before in recognition of this honor, and they comply except for , a among them created from fire, who refuses out of arrogance, deeming himself superior due to his origin compared to Adam's clay composition. This defiance marks Iblis as ungrateful and among the disbelievers, leading to his expulsion, as his refusal stems not from worship but from prideful rejection of divine command. Subsequently, places and his wife in , permitting unrestricted enjoyment except from one tree, warning that is their avowed enemy. tempts them by whispering doubts about immortality and kingship, causing them to partake and realize their nakedness, which they cover with paradise leaves; in repentance, they seek forgiveness, and Allah accepts it while decreeing their descent to earth as a probationary existence. This account illustrates free will's dual potential: Adam's teachability and repentance contrast Iblis's unyielding arrogance, establishing human agency amid temptation and .

Israelites' trials

Following their and deliverance from , the Children of Israel () received divine provisions such as and quails in the wilderness, yet they displayed ingratitude by repeatedly complaining and demanding varied foods like onions and lentils, prompting further divine displeasure. This pattern of rebellion escalated when, during ' 40-day absence on Mount Sinai, they worshipped a fashioned from their jewelry, an act of that necessitated the execution of the guilty as before forgiveness was granted. Among their ongoing trials, violations of the stood out, as some among them resorted to deceitful fishing practices on the prohibited day, spreading their nets before sunset and collecting catches after, which led to their transformation into apes as a exemplary punishment to warn subsequent generations. These accounts underscore 's recurrent disobedience despite prophetic guidance, serving as prophetic reminders of impending trials and shifts in divine favor toward more obedient leadership, exemplified in later narratives like the command to sacrifice a specific cow to resolve a murder dispute.

Dietary and ritual laws

Al-Baqarah outlines key dietary prohibitions, declaring , blood, , and animals not slaughtered in the name of Allah as haram, while permitting tayyib (pure and wholesome) foods otherwise. These restrictions emphasize and invocation of God's name, with exceptions allowed under necessity to preserve life, provided one avoids excess. The addresses and in verse 219, acknowledging minor benefits but stressing their greater sin and harm, marking an intermediate stage in the Quran's gradual prohibition of alcohol to ease societal transition. Ritual prayer direction shifts in verses 142–144, commanding the qibla's change from Jerusalem to the Kaaba in Mecca, testing believers' obedience and affirming alignment with Abrahamic tradition.

Family and social regulations

Al-Baqarah establishes guidelines for marriage by prohibiting Muslim men from wedding until they embrace faith, underscoring that a believing bondwoman holds greater value than a free polytheist, regardless of allure. The surah details divorce protocols, allowing husbands a period for reconciliation after oaths of refrainment, limited to four months, after which divorce is finalized if unresolved. Divorced women must observe an of three menstrual cycles to confirm chastity and facilitate potential reunion, during which maintenance is obligatory. Orphans' rights are safeguarded through mandates to enhance their welfare, integrate them justly if intermingled in affairs, and avoid corruption of their assets, positioning such conduct as integral to piety. Inheritance provisions require bequests to parents and kin upon nearing death, proportioned reasonably, with mechanisms for revocation or adjustment to avert harm among heirs. Social obligations extend to jihad, prescribing combat in Allah's cause against aggressors without excess, even if burdensome, as it may yield unforeseen benefits like victory or martyrdom. Believers are urged to strive with wealth and lives for divine reward, framing such exertion as a communal duty akin to prayer and charity.

Theological themes

Hypocrisy and belief

The delineates as those who outwardly profess belief in Allah and the Last Day while harboring inner doubt and deception, likening their state to one who kindles a fire only for it to be extinguished, leaving them in darkness, or to those stumbling in terror during a storm. This inner malady of , described as a disease in their hearts that Allah increases due to their lies, stems from a fear of exposure and reluctance to fully commit, contrasting with genuine believers who affirm faith sincerely. Disbelievers who reject the , often denying an , are countered through analogies drawn from , such as Allah originating life from lifelessness—bringing humanity from non-existence to vitality before causing death and revival—to underscore divine power over renewal and accountability. , distinguished by steadfast faith, are promised rewards in the including and divine proximity, whereas and disbelievers face punishments like 's torment, emphasizing the eternal consequences of inner disposition over mere outward claims.

Ayat al-Kursi

, verse 255 of Surah Al-Baqarah, is renowned for its profound depiction of divine attributes. The verse states: "—there is no deity except Him, the Ever-Living, the Sustainer of existence. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is before them and what is behind them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great." This verse emphasizes God's absolute sovereignty through attributes such as —encompassing past, present, and future—complete dominion over creation, and transcendence beyond human frailties like drowsiness or fatigue. The , often interpreted as God's footstool or throne, symbolizes the vast scope of His authority, extending over the heavens and earth without any burden to Him. Its recitation holds significant protective value in Islamic tradition, as highlighted in . The Prophet Muhammad stated that reciting after every means nothing will prevent one from entering except death, and upon retiring to bed, it appoints a guardian from Allah against throughout the night.

Significance

Role in Islamic practice

Surah Al-Baqarah holds a prominent place in Islamic worship through its recitation during salah, particularly at the opening of and prayers, where longer surahs are encouraged to fulfill the of extended recitation in these obligatory prayers. This practice aligns with emphasizing the virtues of reciting substantial portions of the in dawn and sunset prayers to enhance spiritual reward and concentration. Due to its length as the longest , Al-Baqarah is a key focus in programs, where memorization plans often dedicate structured timelines—ranging from intensive 10-day challenges to year-long gradual approaches—to build endurance and mastery among students. These programs highlight its role as a foundational milestone, reinforcing retention through repetition and testing to complete the memorization of its 286 verses. In practices for healing and protection, verses from Al-Baqarah, especially the concluding ones (2:285–286), are recited to seek divine cure from ailments, evil eye, and spiritual afflictions, drawing on Quranic injunctions for supplication against harm. The full surah is also invoked in ruqyah sessions for broader safeguarding, as its recitation is believed to expel negative influences from the home and surroundings.

Scholarly interpretations

In classical exegesis, Tafsir al-Tabari highlights the surah's extensive narration of Israelite history, drawing from Jewish traditions to admonish the audience through precedents of divine trials and covenantal obligations, such as the cow sacrifice and Moses' encounters. Al-Tabari also addresses abrogations (naskh) in verse 2:106, interpreting it as divine replacement of earlier rulings with superior ones, often linking this to shifts in legal prescriptions applicable to both Israelites and Muslims. interpretations emphasize verses like 2:124, where Abraham's fulfillment of trials leads to his appointment as "Imam of mankind," viewing this as a foundational model for divinely appointed leadership extending to the Imams of the , underscoring succession and guidance beyond . Other references, such as 2:142 and 2:55, are cited in Shi'a to affirm the necessity of obedience to Imams as inheritors of prophetic authority. Modern approaches reframe Al-Baqarah's injunctions toward socio-economic justice, with Sayyid Qutb interpreting verse 2:177's emphasis on righteousness—including charity and equity—as an organic Islamic method for societal reform, prioritizing communal welfare over ritual alone. These views also promote interfaith dialogue by underscoring the surah's address to , advocating mutual recognition of shared monotheistic roots while critiquing distortions in prior scriptures.

References

  1. https://www.islamreligion.com/en/articles/11302/chapter-2-al-baqarah-cow-part-1
  2. https://al-islam.org/enlightening-commentary-light-holy-quran-vol-1/surah-al-baqarah-chapter-2-introduction
  3. https://quran.com/en/surah/al-baqarah/info
  4. https://www.imamghazali.org/blog/surah-al-baqarah-introduction
  5. https://www.alim.org/surah-info/2/
  6. http://www.englishtafsir.com/quran/2/index.html
  7. https://qurangallery.app/by-ayah/story-of-the-cow-surah-al-baqarah-2-67-lessons-in-obedience
  8. https://mydailydeen.com/2019/04/21/story-of-the-cow/
  9. https://muslimmatters.org/2016/01/08/why-the-cow/
  10. https://quran.com/en/al-baqarah/69/tafsirs
  11. https://yaqeeninstitute.org/watch/series/juz-2-with-sh-ismail-kamdar-quran-30-for-30-season-2
  12. https://www.thelastdialogue.org/surah-resources/surah-baqarah-timeline/
  13. https://quran.com/nl/surah/de-koe/info
  14. https://www.islamreligion.com/en/articles/11304/viewall/chapter-2-al-baqarah-cow-part-2
  15. https://iqra-quran.com/chapters-of-quran/02-al-baqarah/
  16. https://matwproject.org/islamic-charity/last-two-verses-of-surah-al-baqarah-transliteration/
  17. https://qafys.org/post/lessons-from-surah-al-baqarah
  18. https://karimabuzaid.com/the-strategic-arrangement-of-the-quran/
  19. https://islam365.io/topics/uthman_caliphate_quran.html
  20. http://www.studying-islam.org/articletext.aspx?id=1253
  21. https://seekersguidance.org/answers/quran/why-do-some-suras-in-the-quran-begin-with-disjointed-letters-what-are-their-meanings/
  22. https://quranica.com/articles/huroof-al-muqattaat-tajweed/
  23. https://al-islam.org/enlightening-commentary-light-holy-quran-vol-1/section-1
  24. https://jomalquran.my/about/structure/
  25. https://www.soundvision.com/article/a-thematic-introduction-to-the-surahs-of-the-qur-an
  26. https://www.scribd.com/document/938374944/Structure-of-the-Holy-Quran
  27. https://muslimcentral.com/ismail-kamdar-thematic-overview-of-surah-al-baqarah-2
  28. https://www.islam21c.com/scripture/6203-the-coherence-of-al-baqarah/
  29. https://www.islamicstudies.info/tafheem.php?sura=2
  30. https://www.islamicstudies.info/tafheem.php?sura=2&verse=1&to=5
  31. https://al-islam.org/holy-quran-final-testament-juz-1-mirza-mahdi-pooya-sv-mir-ahmad-ali/al-baqarah-section-2-hypocrites
  32. https://tulayhah.wordpress.com/2020/01/06/tafsir-of-surah-al-baqarah-1-20-al-tafsir-al-muyassar/
  33. https://www.islamicstudies.info/tafheem.php?sura=2&verse=29
  34. https://www.islamicstudies.info/tafheem.php?sura=2&verse=30&to=39
  35. https://www.islamicstudies.info/tafheem.php?sura=2&verse=30&to=30
  36. https://al-islam.org/al-mizan-exegesis-quran-volume-1-sayyid-muhammad-husayn-tabatabai/surah-al-baqarah-verse-34
  37. https://en.islamway.net/article/20959/the-story-of-adam-ibn-kathir
  38. https://www.islamicstudies.info/tafheem.php?sura=2&verse=35&to=39
  39. https://quran.com/en/2:35/tafsirs/en-tafsir-maarif-ul-quran
  40. https://qurangallery.app/by-ayah/israelites-ingratitude-surah-al-baqarah-2-61-divine-punishment
  41. https://www.islamreligion.com/en/articles/11304/chapter-2-al-baqarah-cow-part-2
  42. https://hadithoftheday.com/the-sabbath-breakers-part-i/
  43. https://al-islam.org/enlightening-commentary-light-holy-quran-vol-2/section-21-only-lawful-and-clean-food-should-be-taken
  44. https://qurangallery.app/by-ayah/forbidden-foods-islam-surah-al-baqarah-2-173-law-of-necessity
  45. https://quran.com/en/al-baqarah/219
  46. https://al-islam.org/al-mizan-exegesis-quran-volume-3-sayyid-muhammad-husayn-tabatabai/suratul-baqarah-verses-219-220
  47. https://islamicstudies.info/quran/dawat.php?sura=2&verse=142&to=147
  48. https://myislam.org/surah-baqarah/ayat-144/
  49. https://quran.com/en/al-baqarah/221
  50. https://al-islam.org/al-mizan-exegesis-quran-volume-4-sayyid-muhammad-husayn-tabatabai/surah-al-baqarah-verses-228-242
  51. https://quran.com/en/al-baqarah/8/tafsirs
  52. https://www.qurangarden.com/content.php?content=r&id=43
  53. https://myislam.org/surah-baqarah/ayat-10/
  54. https://islamicstudies.info/quran/ishraq.php?sura=2&verse=8&to=20
  55. https://cssprepforum.com/traditional-arguments-about-resurrection/
  56. https://quran.com/en/al-baqarah/201-211
  57. https://al-islam.org/holy-quran-final-testament-juz-3-mirza-mahdi-pooya-sv-mir-ahmad-ali/al-baqarah-section-40-everything
  58. https://quran.com/en/al-baqarah/255
  59. https://surahquran.com/tafsir-english-aya-255-sora-2.html
  60. https://hadithoftheday.com/ayatul-kursi/
  61. https://yaqeeninstitute.org/read/post/virtues-of-ayatul-kursi-the-greatest-verse-in-the-quran
  62. https://bandarbalilah.com/en/prayers/341
  63. https://www.youtube.com/watch?v=MVjInDRw1qo
  64. https://qurangrace.com/surah-baqarah-memorization-plan/
  65. https://uwt.org/wp-content/uploads/2019/03/Ruqyah-Booklet.pdf
  66. https://lifewithallah.com/dhikr-dua/main-adhkar/ruqyah-and-illness-quran/
  67. https://qurangallery.app/by-ayah/abrogation-in-quran-naskh-surah-al-baqarah-2-106-divine-wisdom
  68. https://ptt.qom.ac.ir/mobile/article_2656.html?lang=en
  69. https://islamquest.net/en/archive/fa4729
  70. https://thequran.love/2026/01/08/the-architecture-of-righteousness-a-definitive-exegetical-analysis-of-ayat-al-birr-quran-2177-with-thematic-intertextuality/
  71. http://ijps.um.edu.my/index.php/afkar/article/download/48947/16485
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