The Holy Quran with Five Volume Commentary (Vol 1) — Page 41
PT. 1 AL-BAQARAH used with reference to God's Word, Jwould mean, He revealed. Thus we say, in the sense of 3, i. e. God revealed His word (Aqrab). CH. 2 for its consummation he must believe in the Holy Prophet and through him in the previous Prophets, and must at the same time believe in "what is yet to come". Thus, belief in the Holy Prophet is the central point so far as belief in the Prophets of God is concerned, and no person can become (a truly righteous person) unless he believes in the Holy Prophet. From the words, that which has (what is yet to come) is derived from. They say i. e. he put it back; he put it behind; he postponed it. The word which is the feminine of i. e. the last one or the latter one, is used as an epithet or an adjective opposed to J. i. e. the first one. with a different vowel-been revealed to thee, quite an point in the central letter, means, "the other" or "another" (Aqrab). The object which the adjective 85 in the verse qualifies is understood, most commentators taking it to be , the full expression thus being (the last abode). The context, however, shows that here the word understood is not but ali. e. (the message or revelation which is to come). The word; has, therefore, been rightly translated here as "that (i. e. the revelation) which is yet to come". (they have firm faith) is derived from which again is derived from i. e. it became clear and established. means, he knew the matter well and made sure of it; he was certain about it. means, certainty; becoming sure of a thing beyond doubt; anything sure and established (Aqrab). Commentary: This verse describes three more qualities of a i. e. a righteous person. In the previous verse mention was made of faith in general. But as a true believer seeks to know the details of (righteousness) in order to perfect his faith, he is told here that 41 erroneous inference is sometimes drawn to the effect that it is belief in the Quran and not belief in the Holy Prophet that is enjoined. This view the Quran forcefully contradicts. Besides making it clear in several places that belief in the Prophet is as essential as belief in the Book (e. g. 2:286; 4:66; 4:137), the Quran makes the point clear in another way also. At one place we have, He it is Who has sent down to you the Book clearly explained (6:115), and at another, and in like manner have We sent down the Book to thee (O Prophet) (29:48). The fact that God sometimes speaks of the Quran as having been sent to the people and sometimes to the Prophet is not without point. In fact, the difference in construction is full of meaning; for where the Quran is spoken of as having been sent to the people, the intention is to point out that the Quranic teaching is suitable and appropriate for them and is meant for their good; and where the Quran is spoken of as having been sent to the Prophet, the intention is to emphasize that he is not merely the bearer of a message but is the person best fitted to explain the message he has brought and to