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Surah al-Baqarah (The Cow) 2 : 33 Views: 04620
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قَالَ يَٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ ۖ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
Translations:
Saheeh Int.
He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed."
 
 
Qur'an Dictionary
Click word/image to see root word
Translation Arabic word
(2:33:1)
qāla
He said
(2:33:2)
yāādamu
O Adam
(2:33:3)
anbi'hum
Inform them
(2:33:4)
bi-asmāihim
of their names
(2:33:5)
(2:33:6)
anba-ahum
he had informed them
(2:33:7)
bi-asmāihim
of their names
(2:33:8)
qāla
He said
(2:33:9)
(2:33:10)
aqul
I say
(2:33:11)
(2:33:12)
(2:33:13)
aʿlamu
[I] know
(2:33:14)
ghayba
(the) unseen
(2:33:15)
l-samāwāti
(of) the heavens
(2:33:16)
wal-arḍi
and the earth
(2:33:17)
wa-aʿlamu
and I know
(2:33:18)
(2:33:19)
tub'dūna
you reveal
(2:33:20)
(2:33:21)
kuntum
you [were]
(2:33:22)
taktumūna
conceal
   
Surah al-Baqarah 2 : 33
1. Lessons/Guidance/Reflections/Gems [ edit ] Last edited: 03/03/2016

Explanatory Note

The angels have no use for such an ability because it is not required for their role. Therefore, they have not been given it. When God, having bestowed this great honour on Adam, asked the angels to identify certain objects, they could not because they did not possess the ability to use symbols and assign names or titles to things. They admitted their inability and recognized the limits of their knowledge, prompting the comment that followed: “He said, ‘Have I not said to you that I know the secrets of what is in the heavens and the earth, and I know all that you reveal and conceal?’

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2. Linguistic Analysis [ edit ] Last edited: 03/03/2016

Allah used the word ‘Fa’ (Then) to show that when Allah asked Adam to name them – he named them Straightaway. [If the word 'Thumma' (also meaning 'Then, after some time') was used, it would mean; 'Then after some time' - Adam named them.] This shows us that Adam (alayhi as-Salaam) was able to do so Immediately.

 

   * The data is still being updated for both of these graphs.

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3. Surah Overview Last edited: 04/03/2016
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4. Miscellaneous Information [ edit ] Last edited: 04/03/2016
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5. Connected/Related Ayat [ edit ] Last edited: 04/03/2016
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6. Frequency of the word [ edit ] Last edited: 04/03/2016
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7. Period of Revelation [ edit ] Last edited: 04/03/2016

The scholars are unanimous that Surah al-Baqarah is Madani and that it was the first Surah revealed in Madinah. [Ibn Hajar al-Asqalani in Fath al-Bari no. 160/8].

Despite it being the first Surah to be revealed in Madinah, it contains Ayaat from a later period also. In fact, according to Ibn Abbas [as mentioned in Ibn Kathir] the last Ayat revealed to the Prophet was Ayat no. 281 from Surah al-Baqarah and this occurred 8 days or so before his death [which corresponds to the year 11 Hijri].

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8. Reasons for Revelation [ edit ] Last edited: 04/03/2016

In order to understand the meaning of this Surah, we should know its historical background:

1. At Makkah, the Quran generally addressed the polytheist Quraysh who were ignorant of Islam, but at Madinah it was also concerned with the Jews who were acquainted with the creed of Monotheism, Prophethood, Revelation, the Hereafter and Angels. They also professed to believe in the law which was revealed by God to their Prophet Moses, and in principle, their way was the same (Islam) that was being taught by Prophet Muhammad. But they had strayed away from it during the centuries of degeneration and had adopted many un-Islamic creeds, rites and customs of which there was no mention and for which there was no sanction in the Torah. Not only this: they had tampered with the Torah by inserting their own explanations and interpretations into its text. They had distorted even that part of the Word of God which had remained intact in their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals. Consequently their beliefs, their morals and their conduct had gone to the lowest depths of degeneration. The pity is that they were not only satisfied with their condition but loved to cling to it. Besides this, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of those who came to teach them the Right Way and did their utmost to defeat every such effort. Though they were originally Muslims, they had swerved from the real Islam and made innovations and alterations in it and had fallen victims to hair splitting and sectarianism. They had forgotten and forsaken God and begun to serve material wealth. So much so that they had even given up their original name “Muslim” and adopted the name “Jew” instead, and made religion the sole monopoly of the children of Israel. This was their religious condition when the Prophet went to Madinah and invited the Jews to the true religion. That is why more than one third of this Surah has been addressed to the children of Israel. A critical review of their history, their moral degeneration and their religious perversions has been made. Side by side with this, the high standard of morality and the fundamental principles of the pure religion have been put forward in order to bring out clearly the nature of the degeneration of the community of a prophet when it goes astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non-essentials of the true religion.

2. At Makkah, Islam was mainly concerned with the propagation of its fundamental principles and the moral training of its followers. But after the migration of the Prophet to Madinah, where Muslims had come to settle from all over Arabia and where a tiny Islamic State had been set up with the help of the ‘local supporters’ (Ansar), naturally the Quran had to turn its attention to the social, cultural, economic, political and legal problems as well. This accounts for the difference between the themes of the Surahs revealed at Makkah and those at Madinah. Accordingly about half of this Surah deals with those principles and regulations which are essential for the integration and solidarity of a community and for the solution of its problems.

After the migration to Madinah, the struggle between Islam and disbelief (Kufr) had also entered a new phase. Before this the Believers, who propagated Islam among their own clans and tribes, had to face its opponents at their own risk. But the conditions had changed at Madinah, where Muslims from all parts of Arabia had come and settled as one community, and had established an independent city state. Here it became a struggle for the survival of the Community itself, for the whole of non-Muslim Arabia was bent upon and united in crushing it totally. Hence the following instructions, upon which depended not only its success but its very survival, were revealed in this Surah:

a. The Community should work with the utmost zeal to propagate its ideology and win over to its side the greatest possible number of people.

b. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that they were adhering to an absolutely wrong position.

c. It should infuse in its members (the majority of whom were homeless and indigent and surrounded on all sides by enemies) that courage and fortitude which is so indispensable to their very existence in the adverse circumstances in which they were struggling and to prepare them to face these boldly.

d. It should also keep them ready and prepared to meet any armed menace, which might come from any side to suppress and crush their ideology, and to oppose it tooth and nail without minding the overwhelming numerical strength and the material resources of its enemies.

e. It should also create in them that courage which is needed for the eradication of evil ways and for the establishment of the Islamic Way instead. That is why God has revealed in this Surah such instructions as may help achieve all the above mentioned objects.

At the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear. God has, therefore, briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds became manifest, God sent detailed instructions about them. [REF: Mawdudi]

.....read more
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9. Relevant Hadith [ edit ] Last edited: 04/03/2016
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10. Wiki Forum Last edited: 04/03/2016
Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

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11. Tafsir Quotes Last edited: 04/03/2016
 
ابن كثير - تفسير القرآن العظيم
 
  الطبري - جامع البيان
  ابن كثير - تفسير القرآن العظيم
  القرطبي - الجامع لأحكام
  البغوي - معالم التنزيل
  ابن أبي حاتم الرازي - تفسير القرآن
  ابن عاشور - التحرير والتنوير
  ابن القيم - تفسير ابن قيّم
  السيوطي - الدر المنثور
  الشنقيطي - أضواء البيان
  ابن الجوزي - زاد المسير
  الآلوسي - روح المعاني
  ابن عطية - المحرر الوجيز
  الرازي - مفاتيح الغيب
  أبو السعود - إرشاد العقل السليم
  الزمخشري - الكشاف
  البقاعي - نظم الدرر
  الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
  القاسمي - محاسن التأويل
  الماوردي - النكت والعيون
  السعدي - تيسير الكريم الرحمن
  عبد الرحمن الثعالبي - الجواهر الحسان
  السمرقندي - بحر العلوم
  أبو إسحاق الثعلبي - الكشف والبيان
  الشوكاني - فتح القدير
  النيسابوري - التفسير البسيط
  أبو حيان - البحر المحيط
  البيضاوي - أنوار التنزيل
  النسفي - مدارك التنزيل
  ابن جُزَيّ - التسهيل لعلوم التنزيل
  علي الواحدي النيسابوري - الوجيز
  السيوطي - تفسير الجلالين
  المختصر في التفسير — مركز تفسير
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12. External Links [ edit ] Last edited: 04/03/2016
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