Surah Baqarah Ayat 2 in Arabic Text
Here you can read various translations of verse 2
This is the Book about which there is no doubt, a guidance for those conscious of Allah –
This is the Book; in it is guidance sure, without doubt, to those who fear Allah;
This is the Book of Allah: there is no doubt about it. It is guidance to Godfearing people,
This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqun [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)].
This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil).
That is the Book, there is no suspicion about it, a guidance to the pious.
This is the Scripture in which there is no doubt, containing guidance for those who are mindful of God,
اس کتاب (کے اللہ کی کتاب ہونے) میں کوئی شک نہیں پرہیزگاروں کو راه دکھانے والی ہے
Quran 2 Verse 2 Explanation
For those looking for commentary to help with the understanding of Surah Baqarah ayat 2, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(2:2) This is the Book of Allah, there is no doubt in it; it is a guidance for the pious,
2. One obvious meaning of this verse is that this Book, the Qur’an, is undoubtedly from God. Another possible meaning is that nothing contained in it can be subject to doubt. Books which deal with supernatural questions, with matters that lie beyond the range of sense perception, are invariably based on conjecture and their authors, despite their brave show of competence, are therefore not immune from a degree of scepticism regarding their statements. This Book, which is based wholly on Truth, a Book which is the work of none other than the All-Knowing God Himself is distinguishable from all other books. Hence, there is no room for doubt about its contents despite the hesitation some people might express either through ignorance or folly.
3. This means that while the Book is potentially for all, only those who possess certain qualities can benefit from it. The first such quality is piety: those who want to benefit should be disposed to distinguish between good and evil, and to shun evil and do good. Those who lead an animal existence, who never to consider whether their actions are either good or bad, whose cynically follow the prevailing winds, who are helplessly tossed about by the animal desires that dominate their minds, such persons are all together incapable of deriving any benefit from the guidance embodied in the Qur’an.
2. That is Book in which there is no Rayb, guidance for the Muttaqin).
The Book, is the Qur’an, and Rayb means doubt. As-Suddi said that Abu Malik and Abu Salih narrated from Ibn `Abbas, and Murrah Al-Hamadani narrated from Ibn Mas`ud and several other Companions of the Messenger of Allah that,
(In which there is no Rayb), means about which there is no doubt. Abu Ad-Darda’, Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Malik, Nafi` `Ata’, Abu Al-`Aliyah, Ar-Rabi` bin Anas, Muqatil bin Hayyan, As-Suddi, Qatadah and Isma`il bin Abi Khalid said similarly. In addition, Ibn Abi Hatim said, “I do not know of any disagreement over this explanation.” The meaning of this is that the Book, the Qur’an, is without a doubt revealed from Allah. Similarly, Allah said in Surat As- Sajdah,
(Alif Lam Mim). The revelation of the Book (this Qur’an) in which there is no doubt, is from the Lord of all that exists) (2:1-2).
Some scholars stated that this Ayah – 2:2 – contains a prohibition meaning, “Do not doubt the Qur’an.” Furthermore, some of the reciters of the Qur’an pause upon reading,
(there is no doubt) and they then continue;
(in which there is guidance for the Muttaqin (the pious and righteous persons)). However, it is better to pause at,
(in which there is no doubt) because in this case,
(guidance) becomes an attribute of the Qur’an and carries a better meaning than,
(in which there is guidance).
Hidayah – correct guidance – is only granted to those who have Taqwa – fear of Allah. Allah said,
(Say: It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur’an) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand)) (41:44), and,
(And We send down of the Qur’an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimin (wrongdoers) in nothing but loss) (17:82).
This is a sample of the numerous Ayat indicating that the believers, in particular, benefit from the Qur’an. That is because the Qur’an is itself a form of guidance, but the guidance in it is only granted to the righteous, just as Allah said,
(O mankind! There has come to you a good advice from your Lord (i. e. the Qur’an, enjoining all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences) which is in your breasts, ـ a guidance and a mercy (explaining lawful and unlawful things) for the believers) (10:57).
Ibn `Abbas and Ibn Mas`ud and other Companions of the Messenger of Allah said,
(guidance for the Muttaqin (the pious and righteous persons), means, a light for those who have Taqwa.
Ibn `Abbas said about,
(guidance for the Muttaqin) that it means, “They are the believers who avoid Shirk with Allah and who work in His obedience.” Ibn `Abbas also said that Al-Muttaqin means, “Those who fear Allah’s punishment, which would result if they abandoned the true guidance that they recognize and know. They also hope in Allah’s mercy by believing in what He revealed.” Further, Qatadah said that,
(Al-Muttaqin), are those whom Allah has described in His statement;
(Who believe in the Ghayb and perform the Salah) (2:3), and the following Ayat. Ibn Jarir stated that the Ayah (2:2) includes all of these meanings that the scholars have mentioned, and this is the correct view. Also, At-Tirmidhi and Ibn Majah narrated that `Atiyah As-Sa`di said that the Messenger of Allah said,
(The servant will not acquire the status of the Muttaqin until he abandons what is harmless out of fear of falling into that which is harmful.) At-Tirmidhi then said “Hasan Gharib.”
Huda here means the faith that resides in the heart, and only Allah is able to create it in the heart of the servants. Allah said,
(Verily, you (O Muhammad ) guide not whom you like) (28:56),
(Not upon you (Muhammad ) is their guidance) (2:272),
(Whomsoever Allah sends astray, none can guide him) (7:186), and,
(He whom Allah guides, he is the rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right path)) (18:17).
Huda also means to explain the truth, give direction and lead to it. Allah, the Exalted, said,
(And verily, you (O Muhammad ) are indeed guiding (mankind) to the straight path (i.e. Allah’s religion of Islamic Monotheism)) (42: 52),
(You are only a warner, and to every people there is a guide) (13:7), and,
(And as for Thamud, We showed and made clear to them the path of truth (Islamic Monotheism) through Our Messenger (i.e. showed them the way of success), but they preferred blindness to guidance) (41:17).
testifying to this meaning.
Also, Allah said,
(And shown him the two ways (good and evil).) (90:10)
This is the view of the scholars who said that the two ways refer to the paths of righteousness and evil, which is also the correct explanation. And Allah knows best.
The root meaning of Taqwa is to avoid what one dislikes. It was reported that `Umar bin Al-Khattab asked Ubayy bin Ka`b about Taqwa. Ubayy said, “Have you ever walked on a path that has thorns on it” `Umar said, “Yes.” Ubayy said, “What did you do then” He said, “I rolled up my sleeves and struggled.” Ubayy said, “That is Taqwa.”
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