Surah Al-Baqarah 2:2

ذَ‌ٰلِكَ ٱلْكِتَـٰبُ لَا رَيْبَ  فِيهِ ۛ هُدًۭى لِّلْمُتَّقِينَۛ

2:2 Dhâlika ä ذَ‌ٰلِكَ refers to an object that is far away. In English, it is to be translated as that. Dhâlik-al-Kitâb ذَ‌ٰلِكَ ٱلْكِتَـٰبُwould mean, “That is the Book”, but is normally translated as “This is the Book”. The typical Arabic word for an object that is close is hadha هذا We must however point out that, according to Ibn ‘Abbâs , Mujâhid, Akhfash, Saîd, and Abû Ubaida, dhâlika, under certain circumstances, can also have the meaning of hadha and it is not necessarily incorrect to translate dhâlika as “this”. Yet this rendering does not adequately reflect the true essence of the intended meaning for this particular verses grammatical context. As an extended note, That is the Perfect Book is an even more correct literal translation. The definite article “al” before Kitâb is used in Arabic to denote the combination of all possible attributes existing in the object to which reference is being made. For instance, zaid al-Rajulu corresponds to Zaid is essentially the perfect man and not simply Zaid is a man. Dhâlika is a non-specific word (harf-i-Mubham حرف مبهم) that is made more specific by the use of the definite article al before the word Kitâb (al-Kitâb). Thus, Dhâlika al-Kitâb indicates this is the Perfect Book or the only Book that possesses all of the excellent qualities that a perfect book should possess. English is capable of using the definite article in a similar way, as in the popular expression, “You are the man.” The implication is that the person embodies those qualities that are being praised. While reading the Holy Qur’ân, such signs (ishâra) bearing the prefix al are important, especially for the understanding of Divine Words.

Dhâlikaذَ‌ٰلِكَ is a demonstrative singular pronoun for something remote. It is composed of dhâ Ag - the demonstrative pronoun; li, the sign of elongation and remoteness (al-Lâm al-Bu‘d) and ka º (the kâf al-Mukhâtib) telling us that a particular object is being addressed.

In Arabic, dhâlika is usually used to refer to an object that is either physically far away and/or of considerable dignity (Lane, Tâj). We read in verse 3:58: ذَ‌لِكَ نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيم “That is what We recite to you; the Messages and the Reminder full of Wisdom.”– implying that the recitation is from the Most High and what is being recited is of great dignity. In 12:31-32 we read: قَالَتْ فَذَ‌الِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ ۖ - “She said, ‘That is he about whom you blamed me,”. The woman, conscious of Josephs eminence, addressed him with high dignity and honour by using the personal pronoun dhâlika– “that one”–and not hâdha - “this one”, which would be offensive to a man of Josephs stature and reputation. Thus dhâlika is an address to any object of loftiness that is worthy of respect. The Qur’ânic words dhâlik-al-Kitâb convey the meaning that Allâh, the All-Knowing Teacher, is referring to a perfect book that is exalted in dignity and far removed from any limited judgment by the reader in regards to its purity and prominence.

In the opening verse of the 10th. Chapter, we read تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ - “Those are the verses of the Book, full of Wisdom”. The feminine singular counter-part of dhâlika is tilka تلك. The use of tilka in the verses of the Holy Qur’ân has the same significance already mentioned for dhâlika. Both dhâlika and tilka are demonstrative singular pronouns; in both cases there is the subtle indication of a Call from afar by the Most Exalted, to the reader who is being personally and directly addressed to a particular book or the verses of a book (3:58). It alludes to being high in dignity and distinction. It is the use of the letter kâf in dhâlika and in tilka that is the basis of the allusion.

Dhâlika and tilka point to the existence of a union with Allâh and His Divine Verses or Âyât (لْآيَاتِ) (3:58) before their separation. In other words, the Words contained in this Book were a part of the Knowledge of Allâh, Most High, which then “came down from above” (32:2; tanzîl تنزيل).Tanzîl is something that descends, and so the separation occurred. Now, what is separated, namely the Âyât, are exalted and dignified in that they were with the Most Exalted. The completion of this separation is confirmed by the All-Mighty Allâh Himself in the words: لَّـٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ ۖ أَنزَلَهُ بِعِلْمِهِ ۖ وَالْمَلَائِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا “Allâh bears witness through His revelation to you that He has descended it (the Qur’ân, pregnant) with His Knowledge; and the angels bear witness (to this fact). Yet Allâh alone suffices for a Witness” (4:166).

Al-Kitâb ٱلْكِتَـٰبُ is that Perfect Book in which Divine Knowledge takes the form of words full of Wisdom - al-Kitâb al Hakîm (cf. 10:1). The use of the word al-Kitâb (the Book) at the very beginning indicates that the Divine Revelations were to be in the form of a book in visible characters on writing material; otherwise, it could not be called Al-Kitâb. The Holy Qur’ân itself explains the meanings of al-Kitâb. It says

1) Its words are in written form كِتَابٌ مَّرْقُومKitâbun-Marqûm (83:20),

2) It is a Book which is inscribed, taking the form of sentences كِتَابٍ مَّسْطُورٍKitâbin-Mastûr (52:2) and

3) Its contents were in Allâh’s Knowledge أَنزَلَهُ بِعِلْمِهِAnzalahu bi-‘ilm ihî (4:166)

The very first Revelation to the Holy Prophet (pbuh) shows how mighty and prophetic these Words were: الَّذِي عَلَّمَ بِالْقَلَمِ﴿٤﴾عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ﴿٥﴾ - “Who taught knowledge by means of the pen. He taught the human being what he did not know" (96:4-5). The mentioning of the pen indicates that Divine Knowledge shall be taught to humankind in written form. This explains the Holy Prophets concern for the preservation of the Holy Qur’ân in writing.

Raib رَيْبَ refers to something that disturbs the mind; something that disquiets; something suspicious; or something that creates anxiety, perplexity, and doubt. It also can indicate a false charge, a doubt that is based upon prejudice and suspicion, or a doubt, which stands in way of the advancement of knowledge, reason and research (Baqâ, Lisân, Tâj, and Lane). In the words هُدًى لِّلْمُتَّقِينَ - “It is guidance (hudanهدً) for those who are muttaqî متٌقي”. (2:2) is an answer to the Prayer in Sûra Al-Fâtihah, verse 6 where the supplicant implores: اهْدِنَا - “Guide us!” Huda هدَ is used in particular when Allâh Himself guides a person. As He says, وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى “Those who follow guidance, Allâh give increased guidance.”(19:76).

Huda is to lead someone towards light (Ibn Mas‘ûd; Ibn ‘Abbâs ). It also means to guide someone with kindness, to show the right path with kindness, and to make a person follow the right path until that person reaches the goal (Baqâ; Lisân, Tâj, Lane). It finds its opposite in the concept of dzâllîn ضالين - “those who have gone astray”, and zulumât ظُلمات- “the darknesses”.

Muttaqîn مُتَّقِينَare those who guard against those acts that harm and injure morals, and who are attentive to their obligations towards humankind (Râghib, Lisân). The root of Muttaqîn is waqa وَقَ, which conveys the role of saving, guarding, preserving, and protecting. Ittaqa bihî إتٌقئ بِه means, he took it as a shield. Muttaq متٌق(plu. muttaqîn مُتَّقِين) is the nominative case of Ittaqa إتٌقئ (Râghib, Tâj). The verse that immediately follows expounds on the meaning of muttaqîn. In the Qur’ânic language, the muttaqîn (those who possess taqwa) are understood as those who guard against sins and who take Allâh as a shield or shelter. The word is often simply translated as the “righteous”, however, that is not linguistically sufficient. The verses 2:177; 3:15-17; 3:133-135; 5: 27; 9: 3; 16:128; 45:19; 65:2 describe what taqwa is. Verses 65:2-3 tell us that a muttaqî is the one whom Allâh provides with a way out of his ordeals and difficulties and provides him sustenance when he least expects it. (2:194; 8:29).

The statement هُدًۭى لِّلْمُتَّقِينَ - “it is a guidance for the righteous” does not stand in conflict with the statement that says, the Holy Qur’ân is هُدًى لِّلنَّاسِ - “a guidance for all humankind” (2:185). When it is said this is a guidance for Al-Muttaqîn, this only means that it provides regulations for those who have a desire to guard against sins, and therefore seek to take Allâh as a shield or shelter - whether they be Christian, Jew, Muslim, Hindu, Buddhist, or other. In other words, it is not exclusively for those who are already deemed muttaqî. Thus, the “guidance for the righteous” هُدًى لِّلْمُتَّقِينis the guiding light for those who desire spiritual supervision and who, because of their inner purity, sanity, and eagerness in the search of Truth and proper Faith, yearn for Divine Proximity. The following verse encapsulates this message clearly: نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا “We made it (this Revelation) a light, whereby We guide such of Our servants who desire it from Us” (42:52).

What follows the words guidance for the muttaqînهُدًى لِّلْمُتَّقِينَ are the basic conditions for divine guidance relative to spiritual realities. Anyone who treads on the path following these guiding principles and adheres to the injunctions laid down in this Book will become deserving of Allâh’s special Love and Mercy (-Rahîmîyyat). He will soon reach a station where he will find that Allâh is already leading him to limitless stages of perfection and spiritual purification (cf. 9:4; 2:27). In the previous paragraphs, we explained important terms that are introduced in the first verses of Sûrah Al-Baqarah in the detail. If we apply these explanations to the first two verses we could paraphrase the first Qur’ânic statement: الم﴿١﴾ ذَ‌لِكَ الْكِتَابُ لَا رَيْبَ  فِيهِ  هُدًى لِّلْمُتَّقِينَ as follows: “I am Allâh, the All-Knowing (with these words, the author of the Book has introduced Himself). This (or “That” as discussed earlier) is a Perfect Book in which the Knowledge coming from the All-Knowing takes the form of a Book, which possesses all those excellent qualities that a Perfect Book should rightly possess. As regards its eminence, its holiness, its dignity and its loftiness – it is far above an ordinary readers ability to judge. This is a Call from afar, establishing human guidance from One Who teaches knowledge by words inscribed and presented in the form of a Book. Through the agency of His Qur’ân, Allâh teaches a human being what he could not know. Its teachings do not disturb the sane mind nor does it contain anything that disquiets, makes suspicious, or creates anxiety or perplexity. There is no false charge in it, no judgments based upon prejudice or suspicion, and it contains no statement that stands in the way of human reason and research. It is the answer to the Prayer of Sûra Fâtihah where the supplicant implored, “Guide us!”

Through this Book guidance is provided with the kindness of a mother; the mind finds the right path and strength is given to follow the path until one reaches their goal. This Book leads towards light and away from all kinds of darknesses. The ability to guard against evil while being mindful of duties is the basic condition and the very first stage in human spiritual advancement, therefore, one who guards against evil and against that which harms and injures the body and the soul, finds guidance in it. It guides those who are attentive to their duties, who guard themselves against sins, and who take their Lord as their shield and shelter. It is they who, because of their inner purity, sanity, and eagerness in the search of truth, would in the end arrive at a high degree of faith and perfected righteousness. This Book lays down the exact principles to be followed so that the highest stages of spiritual and moral advancement might be achieved. It helps a person to attain limitless stages of perfection and makes him more deserving of Allâh’s Love. No guidance would benefit a person who is careless in guarding against sin and evil.

It is worth mentioning that in the conception, making, and creation of an object/thing there are four main cause components - the Holy Book in this case:

‘Illat-i-Fâilî علت فاعلی (- Subjective Cause): Who made and produced the object/thing.

‘Illat-i-Mâdî علت مادی (- Material Cause): From what material the object/thing was made of?

‘Illat-i-Sûrîعلت صوری (- Attributive Cause): What are the inbuilt attributes, shape, and properties of the object/thing.

‘Illat-i-Ghaî علت غائی (- The Objective cause): What is the purpose and goal of making that object/thing.

When you apply the above four mentioned ‘illât (- cause components) to the Holy Qur’ân, and reflect on the first four verses of sûrah al-Baqara (2:1-4), you will find thatin these first four verses all the four cause components of the revelation of al-Qur’ân have been mentioned and explained.

‘Illat-i-Fâilî علت فاعلی (- Who made and produced the object): is Alif Lâm Mîmالم: “I am Allâh, the All-knowing [Who made this Book]

‘Illat-i-Mâdî علت مادی (- Material Cause): is dhâlik-al-Kitâb ذَٰلِكَ الْكِتَاب: That exalted Book (al-Qur’ân) is made from pen, ink, and parchment in the form of a book.

‘Illat-i-Sûrîعلت صوری (- Attributive Cause): islâ raiba fîh لَا رَيْبَ فِيهِ: The attributes and properties of this Holy Book are such that it contains nothing doubtful, harmful or destructive, there is no false charge in it.

‘Illat-i-Ghaî علت غائی (The Objective cause): is hudan li al-Muttaqîn هُدًى لِلْمُتَّقِينَ: The objective ofthis Holy Book is that it is a guidance for those who are muttaqîمتقی. The muttaqîمتقی are explained in the following verse (2:3).

This makes further clear that muqatta‘ât مقطعات‎Alif Lâm Mîmالم must stand for the attributive name and powers of Allâh, who is the first of the four cause components, i.e. ‘illat-i-fâ‘ilî علت فاعلی (Subjective Cause). Thus the sequential arrangement of these four verses is the key to understand the meanings of these muqatta‘ât مقطعات‎ (- abbreviated letters). The above logic is further strengthened by the fact that almost all these abbreviated letters are followed by references to the Qur’ânic, Revelation or other great prophecy as in 30:1. This fact is overwhelmingly directing the reader to the reality of the attributive names for which the muqatta‘ât مقطعات‎ stand.