Key Points from Para 2 of the Holy Quran

Movement, Speed, Precedence

First Passage: “So race to [all that is] good.” (فَاسْتَبِقُواْ الْخَیرْاتِ) (2:148 – Al-Baqarah)

The Quran advises us that in performing good deeds and righteous acts, the first step is movement, followed by speed, and then precedence. Movement refers to engaging in acts of goodness, encompassing all recommended and obligatory acts of worship, as well as embodying ethical virtues.

Speed in these matters means that once the opportunity arises, the deed should be done promptly, without wasting time. Imam Baqir (peace be upon him) frequently recommended, “إِذَا هَمَمْتَ بِخَیْرٍ فَبَادِرْ فَإِنَّکَ لَا تَدْرِی مَا یَحْدُثُ”

”When you intend to do good, hasten to it, for you do not know what may happen next.” When you decide to do a good deed, do it immediately, without postponing it, because you don’t know what might happen later.

Precedence, meaning taking the lead, occurs in two ways: firstly, in the actual execution of the deed, where one surpasses others who are also willing to perform that good deed. For example, taking the initiative to help someone in need before others do, using one’s own resources to address a problem to the best of one’s ability. Secondly, precedence can be in the quantity of the good deed, where one outshines others who are also engaged in that good deed or possess moral virtues. This entails being more humble, patient, and the like compared to others.

The Quran promises such believers a closeness to divine grace, stating: «السَّابِقُونَ السَّابِقُونَ*أُوْلَئکَ الْمُقَرَّبُونَ» “For such, there will be the ultimate attainment.” (56:10-11)

What Are We Tested With?

Second Passage: وَ لَنَبْلُوَنَّکُم بِشیَ‌ْءٍ مِّنَ الخَْوْفِ وَ الْجُوعِ وَ نَقْصٍ مِّنَ الْأَمْوَالِ وَ الْأَنفُسِ وَ الثَّمَرَاتِ وَ بَشِّرِ الصَّابرِِینَ”

“And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient.” (2:155 – Al-Baqarah)

The world is a stage for divine tests. No one enters Paradise without successfully passing through these tests, which previous generations have also undergone one after another. In the same surah, we read: “أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَ لَمَّا یَأْتِکُم مَّثَلُ الَّذِینَ خَلَوْاْ مِن قَبْلِکُم مَّسَّتهُْمُ الْبَأْسَاءُ وَ الضَّرَّاءُ”

“Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship.” (2:214 – Al-Baqarah) Do you think you will enter Paradise without facing hardships like those experienced by past generations?

This verse addresses the trials that humans are constantly subjected to in life, such as fear, hunger, financial loss, loss of life, or loss of crops. Those who endure these trials with constructive patience are the people of guidance, and divine mercy and blessings are destined for them.

Repeated Blind Traditions

Third Passage: “وَ إِذَا قِیلَ لَهُمُ اتَّبِعُواْ مَا أَنزَلَ اللَّهُ قَالُواْ بَلْ نَتَّبِعُ مَا أَلْفَیْنَا عَلَیْهِ ءَابَاءَنَا أَ وَ لَوْ کاَنَ ءَابَاؤُهُمْ لَا یَعْقِلُونَ شَیًْا وَ لَا یَهْتَدُونَ”

“And when it is said to them, ‘Follow what Allah has revealed,’ they say, ‘Rather, we will follow that which we found our fathers doing.’ Even though their fathers understood nothing, nor were they guided?” (2:170 – Al-Baqarah)

This verse highlights the error of blindly following the traditions of past generations and seeks to awaken the dormant conscience of those who do so. If their ancestors were knowledgeable and enlightened individuals, it would make sense to follow them, but when they were ignorant, uneducated, and idolaters, what sense does it make to follow them? Isn’t this simply ignorant imitation?

The only imitation and obedience accepted by reason and tradition is following the knowledgeable from the ignorant, such as the obedience patients have towards the instructions of doctors, or the obedience of the ignorant to the legal rulings of scholars.

Apart from this, neither reason accepts it nor tradition allows it, such as the imitation of the ignorant by the ignorant or the learned by the ignorant. Any action that exemplifies such blind imitation is condemned by the Quran and even having titles like “cultural heritage” cannot justify this erroneous and futile imitation, whether it’s idol worship or Thursday celebration.

Piety: The Most Important Indicator of Fasting’s Acceptance

Fourth Passage: “یَأَیُّهَا الَّذِینَ ءَامَنُواْ کُتِبَ عَلَیْکُمُ الصِّیَامُ کَمَا کُتِبَ عَلیَ الَّذِینَ مِن قَبْلِکُمْ لَعَلَّکُمْ تَتَّقُونَ”

“O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” (2:183 – Al-Baqarah)

According to Allama Tabatabai (may God rest his soul), this verse serves as a preamble to declaring the obligation of fasting, which is elaborated upon in the subsequent two verses. What’s highlighted in this verse and holds tremendous significance is the mention of the effect of fasting.

The phrase “لَعَلَّکُمْ تَتَّقُونَ”

“that you may become righteous” at the end of the verse indicates the impact fasting has on the soul and spirit of a person. Piety, in simple terms, means a state in which a person refrains from sin. Piety is the state of tranquility experienced by those who observe fasting during the last days of the month of Ramadan. It’s a state where one has no inclination towards sin but rather detests it, and instead, has a strong inclination towards worship, especially reciting the Quran and supplicating.

Another point is that this effect serves as a good criterion for evaluating one’s fasting. Everyone should self-assess and, considering the influence fasting has had on their piety, give themselves a score for their fasting. They should understand that this action is in line with the recommendation of Imam Ali (peace be upon him), who said: “Take stock of yourselves before you are taken to account.” Assess your spiritual performance before it is evaluated in the Hereafter.

Two Important Conditions for Dua Acceptance

Fifth Passage: “وَ إِذَا سَأَلَکَ عِبَادِی عَنیّ‌ِ فَإِنیّ‌ِ قَرِیبٌ أُجِیبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ”

”And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.” (Quran 2:186)

When My servants ask you about Me, tell them I am near. I respond to the invocation of the supplicant when he calls upon Me. «إِذا دَعانِ»،

In this verse, the Almighty sets two important conditions for prayer:

Firstly, the prayer must be sincere. «أُجِیبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ» “I respond to the invocation of the supplicant when he calls upon Me” implies that the promise of acceptance is for a prayer that is truly a prayer. It means to respect a scholar if he is truly knowledgeable and acts upon his knowledge. Similarly, “when he calls upon Me” indicates that the promise of acceptance is for a prayer that the supplicant genuinely desires, aligning his heart with his tongue.

Secondly, it is emphasized that the supplicant should truly invoke God. “When he calls upon Me” implies that the promise of acceptance is for one who genuinely seeks from God. If someone calls upon God with their tongue but in their heart desires worldly gains, they have not fulfilled the condition for prayer acceptance.

Divine Prohibitions

Sixth Passage: “تِلْکَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا وَ مَن یَتَعَدَّ حُدُودَ اللَّهِ فَأُوْلَئکَ هُمُ الظَّالِمُونَ”

”These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they might become righteous.” (Quran 2:229)

In this verse, God Almighty delineates certain divine laws and prohibitions, cautioning against transgressing them. The interpretation of these divine laws as “limits” or “boundaries” is significant. Among the permissible actions, there are forbidden zones whose entry is extremely dangerous. God has identified these zones as warning signs to deter humans from crossing them. Therefore, anyone who commits disobedience and disregards these laws transgresses divine boundaries and exposes themselves to destruction and misery.

It is based on this principle that in verse 187 of the same chapter, it is forbidden even to approach these boundaries. “These are the limits [set by] Allah, so do not approach them,” because proximity to these boundaries places one on the brink of disaster. In narrations from the Ahlul Bayt, we are also instructed to avoid doubtful matters, and it is stated: “This is tantamount to approaching the boundary.” A single misstep may lead one across that boundary, resulting in ruin and perdition.

Two Types of Different Prayers

Seventh Passage: “فَمِنَ النَّاسِ مَن یَقُولُ رَبَّنَا ءَاتِنَا فیِ الدُّنْیَا وَ مَا لَهُ فیِ الاَْخِرَةِ مِنْ خَلَاقٍ(200) وَ مِنْهُم مَّن یَقُولُ رَبَّنَا ءَاتِنَا فیِ الدُّنْیَا حَسَنَةً وَ فیِ الاَْخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ النَّارِ(201) أُوْلَئکَ لَهُمْ نَصِیبٌ مِّمَّا کَسَبُواْ وَ اللَّهُ سَرِیعُ الحِْسَابِ”

“And of the people is he who says, ‘Our Lord, give us in this world,’ and he will have in the Hereafter no share. But of them is he who says, ‘Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.” (Quran 2:200-201)

According to this section of verses, people’s heartfelt requests to God fall into two broad categories. The first category consists of requests that pertain only to this world, with no concern for the Hereafter. Such individuals only seek worldly gains, without considering whether their desires lead to Paradise or Hellfire. God’s promise to such individuals is a lack of share in the blessings of the Hereafter.

The second category consists of those who seek from God with consideration for the Hereafter. For them, it is important that their desires have a positive impact on their standing in the Hereafter. Therefore, they request their desires with the inclusion of “good” in both this world and the Hereafter. God’s promise to this group is to enjoy the blessings of Paradise.

The Duration of the Struggle

Eighth Passage: “لا یَزالُونَ یُقاتِلُونَکُمْ حَتَّی یَرُدُّوکُمْ عَنْ دینِکُمْ إِنِ اسْتَطاعُوا”

“They will continue to fight you until they turn you back from your religion if they are able.” (Quran 2:217)

Perhaps you have wondered how long the hostilities and aggressions against Islam and Muslims, both in soft and hard forms, will continue. Will the pressures diminish if we extend a hand of friendship and smile across the negotiation table, appearing united in front of cameras?

The answer to this question is explicitly and unequivocally stated in this verse: O Muslims, know that the enemy’s war against you has no end; their goal is to lead you away from your faith, and they are not content with less than that. Therefore, one must be vigilant and not fall for the soft hands and dreamy words of the enemy.

Unless they desist from enmity and adhere to all agreements made between the two parties, the war ends here, but vigilance and readiness are still required.

The victory in war is not achieved solely through the abundance of troops.

Ninth passage: In the story of Jaloot, which is mentioned at the end of this part, there is a great lesson about patience. And that victory over enemies is not solely dependent on the multitude of forces and weaponry.

laws for every aspect of life.

Tenth passage: In this part, a wide range of family laws such as marriage, divorce, breastfeeding the newborn, and their relation to piety and the observance of God are elaborated upon. These clear and explicit messages demonstrate Islam’s attention to all aspects of life. Contrary to the misconception held by some hypocrites who say that Islam only deals with matters of worship, Sharia law has complete authority over all our decisions and actions.

By SabeelQuran