“Alif Lam mim- I am Allah, the All-Knowing. This is the only perfect Book, wanting nothing, containing nothing doubtful, harmful or destructive, there is no false charge in it. It is a guidance for those who guard against evil” (2:1-2).
If we apply the explanation provided in the previous chapter and that follows to the first two verses we could paraphrase the first Quranic statement: as follows, I am Allah, the All-Knowing” (with these words, the author of the Book has introduced Himself). “That 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 Quran, Allah teaches us what we could or can 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 Suratul Fatiya where the supplicant implored, “Guide us!
Dhalika in the above verse refers to an object that is far away. Dhalika-al-Kitab would mean, “That is the Book”, but is normally translated as *This is the Book*. The rendering *This is a Book* does not adequately reflect the true essence of the intended meaning for this particular verses grammatical context. The definite article “al” before Kitab is used in Arabic to denote the combination of all possible attributes existing in the object to which reference is being made. Example is with the names of Allah which has attributes attached to it (Al). Thus, Dhalika al-Kitab 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 Quran, such signs (ishara) are important, especially for the understanding of Divine Words.
Dhalika is used to refer to an object that is either physically far away and or of considerable dignity. We read in verse 3:58: *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: *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 Dhalika “that one”–and not hadha – “this one”, which would be offensive to a man of Josephs stature and reputation. Thus Dhalika is an address to any object of loftiness that is worthy of respect. The Quranic words Dhalika-al-kitab convey the meaning that Allah, 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 Dhalika is tilka. The use of tilka in the verses of the Holy Quran has the same significance already mentioned for Dhalika. Both Dhalika 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 kaf in Dhalika and in tilka that is the basis of the allusion.
Dhalika and tilka point to the existence of a union with Allâh and His Divine Verses before their separation. In other words, the Words contained in this Book were a part of the Knowledge of Allah, Most High, which then “came down from above” (32:2; tanzil). Tanzil is something that descends, and so the separation occurred. Now, what is separated, namely the Ayaat, 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: “Allah bears witness through His revelation to you that He has descended it (the Quran, pregnant) with His Knowledge; and the angels bear witness (to this fact). Yet Allah alone suffices for a Witness” (4:166).
The chapter, named Al-Baqara (The Cow), continues by telling us what is guidance, as asked for in the preceding chapter Al-Fatiha. It begins with words, “Herein is the guidance for those who guard against evil”. Next, it continues with the fundamental principles needed for guidance – belief in Allah as the only One to be asked for guidance, belief in the His Revelations that are the source of His guidance, and belief in the Last Day when the judgment shall be pronounced. Two practical ordinances are then given for the one who desires to tread on the path leading to divine proximity, the ritual Prayer (al-Salat) and charity without obligations (Zakat). The chapter then continues to detail the three groups of people mentioned briefly in Al-Fatiha, namely the Mun‘im‘alaihim, Maghdzub and Dzallin.
We are also told (2:4) that the Revelation of the Holy Quran and the principles laid down in it are the continuation of the divine guidance granted to humanity since the beginning of human consciousness. All nations, at all times, had their guides sent from God (35:24). The major world’s religions and “religious philosophies” such as Judaism, Christianity, Hinduism, Taoism, Buddhism, Shintoism and others are different branches of the same tree that was nourished from the water of Divine Revelation. Some of its branches got dried up. Their founders and their Prophets were the guides sent by God for their people to make them conscious of their Real Object of worship and to show them how to live in peace and harmony with themselves and with their fellow beings. They spoke in their respective languages to make their message understandable (14:4). They were accepted by some and opposed by others (22:52; 34:34). Only a few of those many find mention in this Book (40:78).
The statement – “it is a guidance for the righteous” does not stand in conflict with the statement that says, the Holy Quran is – “a guidance for all humankind” (2:185). When it is said this is a guidance for Al-Muttaqin, this only means that it provides regulations for those who have a desire to guard against sins, and therefore seek to take Allah 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 muttaqi. Thus, the “guidance for the righteous” is 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.
What follows the words guidance for the muttaqin 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 Allah’s special Love and Mercy. He will soon reach a station where he will find that Allah is already leading him to limitless stages of perfection and spiritual purification.
Through this Book(Al-Quran) 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 Allah’s Love. No guidance would benefit a person who is careless in guarding against sin and evil.
Adiza Abdul-Rafiu Mohammed 