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Draft:Verse 201 of Sura al-Baqara

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Verse 201 of Sura al-Baqara
Verse's Information
SuraSura al-Baqara (Qur'an 2)
Verse201
Juz'2
Content Information
Cause of
Revelation		Yes
Place of
Revelation		Medina
TopicSupplication


Qur'an 2:201 refers to the goals and desires of people in the worship of Hajj and indicates that some believers, in addition to the material blessings of this world, also seek spiritual and otherworldly favors from God.[1]

According to exegetes, it was revealed in Medina[2] and is related to the previous verses.[3] According to a report from Ibn 'Abbas, this verse was revealed due to the Arabs' negligence during Hajj regarding otherworldly matters and their sole focus on worldly supplications.[4] Following the censure of Jahiliyya behavior, the verse praises the believers[5] who followed divine commands and avoided disobedience.[6] According to exegetes, this verse describes a group that pays attention to both material and spiritual blessings[7] and establishes a balance between this world and the Hereafter.[8] In jurisprudence, reciting the supplication "Rabbana atina" in the qunut of prayer[9] and during tawaf is among the recommended acts,[10] and this supplication is mentioned as one of the common prayers of the Prophet (s)[11] and Imam al-Sadiq (a).[12]

This supplication is recommended in school textbooks as one of the teachings for the qunut of prayer.[13] Furthermore, it has been used in the poetry of Rumi. Template:Poem Exegetes, utilizing the narrations of the Infallibles (a), have applied "hasana" (good) in the verse to God's pleasure (ridwan),[14] a grateful heart,[15] forgiveness of the believer's past and future sins,[16] good character in the world,[17] worldly blessings[18] (such as vastness of provision and livelihood,[19] a worthy spouse,[20] beauty,[21] health and well-being,[22] knowledge, and worship)[23] and also to the blessings of Paradise in the Hereafter.[24]

Jawadi Amuli, the exegete, considers the station of divine pleasure (ridwan) to be among the most prominent of the "hasanat."[25] According to him, the word "hasana" which is mentioned absolutely in the verse, means any type of good and virtue, and is applicable to all material and spiritual favors.[26] Therefore, the mentioned instances do not limit the concept of the verse.[27] According to some exegetes, the "hasana" in this world and the Hereafter varies according to the degrees and motivations of individuals.[28] The otherworldly hasana of an average believer is mentioned as gardens and rivers, and the otherworldly hasana of the foremost among the people of faith is considered to be the station of divine nearness.[29] According to some exegetes, believers seek hasana and goodness from God and, without choosing a specific type, leave everything to the divine will and providence.[30]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, p. 66.
  2. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 1, p. 111.
  3. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1387 Sh, vol. 10, p. 167.
  4. ↑ Suyūṭī, Al-Durr al-manthūr, 1404 AH, vol. 1, p. 232.
  5. ↑ Mughniyya, Al-Tafsīr al-kāshif, 1424 AH, vol. 1, p. 306.
  6. ↑ Ḥasan b. ʿAlī, Tafsīr al-Imām al-Ḥasan al-ʿAskarī (a), 1409 AH, p. 606.
  7. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, p. 66.
  8. ↑ Faḍl Allāh, Min waḥy al-Qurʾān, 1419 AH, vol. 4, p. 111.
  9. ↑ Fāḍil Lankarānī, Aḥkām-i javānān, 1427 AH, vol. 1, p. 115.
  10. ↑ Sabzawārī, Muhadhdhab al-aḥkām, vol. 14, p. 109; Anṣārī, Manāsik al-ḥajj (Muḥashshā), 1425 AH, p. 60.
  11. ↑ Muḥammadī Ray-Shahrī, Kanz al-duʿāʾ, 1434 AH, vol. 1, p. 171.
  12. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 5, p. 583.
  13. ↑ Sāzmān-i Pazhūhish wa Barnāma-rīzī-yi Āmūzishī, Āmūzish-i Qurʾān-i sivvum-i dabistān, 1403 Sh, p. 37.
  14. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 5, p. 71.
  15. ↑ Quṭb al-Rāwandī, Fiqh al-Qurʾān, 1405 AH, vol. 1, p. 299.
  16. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 4, p. 521.
  17. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 5, p. 71.
  18. ↑ Shawkānī, Fatḥ al-qadīr, 1414 AH, vol. 1, p. 235.
  19. ↑ Shaykh al-Ṣadūq, Maʿānī al-akhbār, 1403 AH, p. 175.
  20. ↑ Quṭb al-Rāwandī, Fiqh al-Qurʾān, 1405 AH, vol. 1, p. 299.
  21. ↑ Qurṭubī, Al-Jāmiʿ li-aḥkām al-Qurʾān, 1364 Sh, vol. 2, p. 432.
  22. ↑ Qurṭubī, Al-Jāmiʿ li-aḥkām al-Qurʾān, 1364 Sh, vol. 2, p. 432.
  23. ↑ Ṭabarsī, Majmaʿ al-bayān, 1372 Sh, vol. 2, p. 530.
  24. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 5, p. 71; Ḥasan b. ʿAlī, Tafsīr al-Imām al-Ḥasan al-ʿAskarī (a), 1409 AH, p. 606.
  25. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1387 Sh, vol. 10, p. 183.
  26. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1387 Sh, vol. 10, p. 172.
  27. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, p. 66.
  28. ↑ Mūsawī Sabzawārī, Mawāhib al-Raḥmān, 1409 AH, vol. 3, p. 177; Jawādī Āmulī, Tafsīr-i tasnīm, 1387 Sh, vol. 10, p. 173.
  29. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1387 Sh, vol. 10, p. 173.
  30. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, p. 66.

References

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  • Faḍl Allāh, Muḥammad Ḥusayn. Min waḥy al-Qurʾān. Beirut: Dār al-Malāk, 1419 AH.
  • Fāḍil Muwaḥḥidī Lankarānī, Muḥammad. Aḥkām-i javānān. Qom: Amīr al-ʿIlm, 1427 AH.
  • Ḥasan b. ʿAlī (a). Tafsīr al-Imām al-Ḥasan al-ʿAskarī (a). Edited by Madrasat al-Imām al-Mahdī (a). Qom: Madrasat al-Imām al-Mahdī (a), 1409 AH.
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  • Muḥammadī Ray-Shahrī, Muḥammad. Kanz al-duʿāʾ. Qom: Muʾassasa-yi ʿIlmī Farhangī-yi Dār al-Ḥadīth, 1434 AH.
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