Essence of the Holy Qur’an — Page 5
Al-Baqarah 5 spiritual transformation in their lives and should make them a great and powerful nation, fit to lead the whole world. The four great objects for which Abraham prayed have been dealt with in this Chapter in the same order in which he prayed for them. The "Signs" are discussed in the first 168 verses, the "Book" and "Wisdom" in vv. 169-243 and lastly "the Means of national progress" in vv. 244-287. "The recital of the Signs" refers to the arguments about the truth of the Holy Prophet; "the teaching of the Book and Wisdom" to the laws of the Shar i ‘ah laid down in the S u rah and the wisdom or philosophy which underlies them, and last of all in elucidation of the subject of the spiritual change spoken of in Abraham’s prayer it refers to the principles that lead to national awakening. The S u rah has 40 sections and 287 verses. It opens with a statement of three fundamental beliefs—belief in God, Revelation and Life after death and two practical ordinances about Prayer and Zak a t , the rest being an extension and explanation of these principles and ordinances. In response to the prayer for guidance, the Qur’ a n claims to present a perfect code of laws which comprises all the truths that were found in earlier revealed Scriptures, with much more that they did not contain, and claims also to guide man to the highest pinnacle of spiritual glory. The second section decries and deprecates mere verbal profession of faith which has no deep roots in the heart. The third section, however, lays down standards and criteria by which the truth of the Qur’ a n can be tested and verified. And for this purpose, it draws pointed attention to the process of evolution working in the physical universe. This process is to be seen in the spiritual realm also. Then mention is made of the first link in this spiritual chain—of Adam, the first man, to whom God revealed His Will. In the 4th section we are told that objections are being raised against the Holy Prophet. But these objections cannot detract from his truth even as they could not detract from Adam’s truth. The next twelve sections—5th to 16th—dispose of the objection, viz. where was the necessity of a new revelation when God had already revealed Himself to Adam? It is stated that in harmony with progressive evolution in the spiritual system, God has been sending down His revelation in every age, every succeeding revelation being an improvement upon the preceding one. Moses was the Founder of a new Shar i ‘ah. He was followed by a galaxy of Divine Messengers who were opposed and persecuted by the Israelites. Persistent defiance of Divine commandments on the part of the Israelites and their iniquities made them lose their title to Divine grace. Hence Prophethood, in accordance with biblical prophecies, was transferred to the House of Ishmael and the Holy Prophet was raised in the barren and arid Valley of Mecca with the most perfect and complete Law. This filled the Israelites with rage though they had no right to fret and fume at their being deprived of Prophethood. They opposed the Holy Prophet and spared no pains to bring him to naught. But opposition to Divine purpose has never succeeded.