In the name of Allah, Most
Gracious, Most Merciful
2 surah Al-Baqarah
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
1 A.L.M. 25
2 This is the Book; in it is guidance sure without doubt to those
who fear Allah. 2
3 Who believe in the Unseen are steadfast in prayer and spend out
of what We have provided for them. 27
4 And who believe in the Revelation sent to thee and sent before
thy time and (in their hearts) have the assurance of the Hereafter. 28
5 They are on (true) guidance from their Lord and it is these who
will prosper. 29
7 Allah hath set a seal on their hearts and on their hearing and on
their eyes is a veil; great is the penalty they (incur). 31 32
Ayah 1 
Yusuf
Ali A.L.M.
Transliteration Alif La_m
Mim.
Ayah 2
Yusuf
Ali This is the Book; in it is guidance sure without doubt to
those who fear Allah.
Transliteration Za_likal kita_bu
la_ raiba fihi hudal lilmuttaqin(a).
Ayah 3
Yusuf
Ali Who believe in the Unseen are steadfast in prayer and spend
out of what We have provided for them.
Transliteration Allazina
yu'minu_na bil gaibi wa yuqimu_nas sala_ta wa mimma_ razaqna_hum yunfiqu_n(a).
Ayah 4
Yusuf
Ali And who believe in the Revelation sent to thee and sent
before thy time and (in their hearts) have the assurance of the Hereafter.
Transliteration Wallazina
yu'minu_na bima_ unzila ilaika wa ma_ unzila min qablika, wabil a_khirati hum
ya_qinu_n(a).
Ayah 5
Yusuf
Ali They are on (true) guidance from their Lord and it is these
who will prosper.
Transliteration Ula_'ika
'ala_ hudam mir rabbihim wa ula_'ika humul muflihu_n(a)
Ayah
Yusuf
Ali As to those who reject Faith it is the same to them whether
thou warn them or do not warn them; they will not believe.
Transliteration Innal
lazina kafaru_ sawa_'un 'alaihim a'anzartahum am lam tunzirhum la_
yu'minu_n(a).
Ayah 7
Yusuf
Ali Allah hath set a seal on their hearts and on their hearing
and on their eyes is a veil; great is the penalty they (incur).
Transliteration Khatamalla_hu
'ala_ qulu_bihim wa 'ala_ sam'ihim, wa 'ala_ absa_rihim gisya_watuw walahum
'aza_bun 'azim(un).
Introduction
Name
Why
the name AL-BAQARAH? AL-BAQARAH (the Cow) has been so named from the story of
the Cow occurring in this Surah (vv.
Sequence
Though
it is a Madani Surah, it follows naturally a Makki Surah Al-Fatihah, which
ended with the prayer: "Show us the straight way". It begins with the
answer to that prayer, "This is the Book (that) . . . is guidance. The
greater part of Al-Baqarah was revealed during the first two years of the Holy
Prophet's life at Al-Madinah. The smaller part which was revealed at a later
period has been included in this Surah because its contents are closely related
to those dealt with in this Surah. For instance, the verses prohibiting
interest were revealed during the last period of the Holy prophet's life but
have been inserted in this Surah. For the same reason, the last verses (284-28
Historical Background
In
order to understand the meaning of this Surah, we should know its historical
background:
1. At Makkah the Quran generally
addressed the mushrik Quraish who were ignorant of Islam, but at Al-Madinah it
was also concerned with the Jews who were acquainted with the creed of the
Unity of Allah, Prophethood, Revelation, the Hereafter and angels. They also
professed to believe in the law which was revealed by Allah to their Prophet
Moses (Allah's peace be upon him), and in principle, their way was the same
(Islam) that was being taught by Prophet Muhammad (Allah's peace be upon him).
But they had strayed away from it during the centuries of degeneration and had
adopted many un-Islamic creeds, rites and customs of which there was no mention
and for which there was no sanction in the Torah. Not only this: they had
tampered with the Torah by inserting their own explanations and interpretations
into its text. They had distorted even that part of the Word of God which had
remained intact in their Scriptures and taken out of it the real spirit of true
religion and were now clinging to a lifeless frame of rituals. Consequently
their beliefs, their morals and their conduct had gone to the lowest depths of
degeneration. The pity is that they were not only satisfied with their
condition but loved to cling to it. Besides this, they had no intention or
inclination to accept any kind of reform. So they became bitter enemies of
those who came to teach them the
2. At Makkah Islam was mainly concerned
with the propagation of its fundamental principles and the moral training of
its followers. But after the migration of the Holy Prophet to Al-Madinah, where
Muslims had come to settle from all over Arabia and where a tiny Islamic State
had been set up with the help of the Ansar (local supporters), naturally the
Quran had to turn its attention to the social, cultural, economic, political
and legal problems as well. This accounts for the difference between the themes
of the surahs revealed at Makkah and those at Al-Madinah. Accordingly about
half of this Surah deals with those principles and regulations which are
essential for the integration and solidarity of a community and for the
solution of its problems.
After
the migration to Al-Madinah, the struggle between Islam and un-Islam had also
entered a new phase. Before this the Believers, who propagated Islam among
their own clans and tribes, had to face its opponents at their own risk. But
the conditions had changed at Al-Madinah, where Muslims from all parts of
3. During this period, a new type of
"Muslims," munafiqin (hypocrites), had begun to appear. Though
signs of duplicity had been noticed during the last days at Makkah, they took a
different shape at Al-Madinah. At Makkah there were some people who professed
Islam to be true but were not prepared to abide by the consequences of this
profession and to sacrifice their worldly interests and relations and bear the
afflictions which inevitably follow the acceptance of this creed. But at
Al-Madinah different kinds of munafiqin (hypocrites) began to appear.
There were some who had entered the Islamic fold merely to harm it from within.
There were others who were surrounded by Muslims and, therefore, had become
"Muslims" to safeguard their worldly interests. They, therefore,
continued to have relations with the enemies so that if the latter became
successful, their interests should remain secure. There were still others who
had no strong conviction of the truth of Islam but had embraced it along with
their clans. Lastly, there were those who were intellectually convinced of the
truth of Islam but did not have enough moral courage to give up their former
traditions, superstitions and personal ambitions and live up to the Islamic
moral standards and make sacrifice in its way.
At
the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to
appear. Allah has, therefore, briefly pointed out their characteristics here.
Afterwards when their evil characteristics and mischievous deeds became
manifest, Allah sent detailed instructions about them.
Theme: Guidance
This
Surah is an invitation to the Divine Guidance and all the stories, incidents
etc., revolve round this central theme. As this Surah has particularly been
addressed to the Jews, many historical events have been cited from their own
traditions to admonish and advise them that their own good lies in accepting
the Guidance revealed to the Holy Prophet. They should, therefore, be the first
to accept it because it was basically the same that was revealed to Prophet
Moses (Allah's peace be upon him).
Notes
25 These
are abbreviated letters, the Muqattaat, on which a general discussion will be
found in Appendix I (to be printed at the end of this Sura). (2.1)
2
27 All
bounties proceed from God. They may be
physical gifts, e.g., food, clothing, houses, gardens, wealth, etc. or
intangible gifts, e.g., influence, power, birth and the opportunities flowing
from it, health, talents, etc. or spiritual gifts, e.g, insight into good and
evil, understanding of men, the capacity for love, etc. We are to use all in humility and
moderation. But we are also to give out
of every one of them something that contributes to the well-being of
others. We are to be neither ascetics
nor luxurious sybarites, neither selfish misers nor thoughless prodigals. (2.3)
28 Righteousness
comes from a secure faith, from sincere devotion to God, and from unselfish
service to
29 Prosperity
must be taken as referring to all the kinds of bounty which we discussed in the
note to ii. 3 above. The right use of
one kind leads to an increase in that and other kinds, and that is prosperity.
(2.5)
30 Kafara
kufr, kafr, and derivative forms of the word, imply a deliberate rejection of
Faith as opposed to a mistaken idea of God or faith, which is not inconsistent
with an earnest desire to see the truth.
Where there is such desire, the grace and mercy of God gives guidance. But that guidance is not efficacious when it
is deliberately rejected and the possibility of rejection follows from the
grant of free will. The consequence of
the rejection is that the spiritual faculties become dead or impervious to
better influences. See also n. 93 to
ii.88. (2.
31 All
actions are referred to God. Therefore,
when we get the penalty of our deliberate sin, and our senses become impervious
to good, the penalty is referred to the justice of God. (2.7)
32 The
penalty here is the opposite of the prosperity referred to in n 5. As we go down the path of sin, our penalty
gathers momentum, just as goodness brings its own capacity for greater
goodness. (2.7)
2 Surah Al-Baqarah
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
8 Of the people there are some who say: "We believe in Allah
and the Last Day" but they do not (really) believe. 33
9 Fain would they deceive Allah and those who believe but they
only deceive themselves and realize (it) not!
10 In their hearts is a disease; and Allah has increased their
disease and grievous is the penalty they (incur) because they are false (to
themselves). 34
11 When it is said to them: "Make not mischief on the
earth" they say: "Why we only want to make peace!"
12 Of a surety they are the ones who make mischief but they realize (it)
not. 35
13 When it is said to them: "Believe as the others believe"
they say: "Shall we believe as the fools believe?" nay of a surety
they are the fools buy they do not know. 3
14 When they meet those who believe they say: "We believe"
but when they are alone with their evil ones they say: "We are really with
you we (were) only jesting." 37
15 Allah will throw back their mockery on them and give them rope in
their trespasses; so they will wander like blind ones (to and fro).
1
17 Their similitude is that of a man who kindled a fire; when it
lighted all around him Allah took away their light and left them in utter
darkness so they could not see. 38
18 Deaf dumb and blind they will not return (to the path).
19 Or (another similitude) is that of a rain-laden cloud from the
sky; in it are zones of darkness and thunder and lightning they press their
fingers in their ears to keep out the stunning thunder-clap the while they are
in terror of death. But Allah is ever
round the rejecters of Faith! 39
20 The lightning all but snatches away their sight; every time the
light (helps) them they walk therein and when the darkness grows on them they
stand still. And if Allah willed He
could take away their faculty of hearing and seeing; for Allah hath power over
all things.
Transliteration
Ayah 8
Yusuf Ali Of the people there are some who say:
"We believe in Allah and the Last Day" but they do not (really)
believe.
Transliteration Wa minanna_si may yaqu_lu a_manna_
billa_hi wa bil yaumil a_khiri wa ma_ hum
bimu'minin(a).
Ayah 9
Yusuf Ali Fain would they deceive Allah and
those who believe but they only deceive themselves and realize (it) not!
Transliteration Yukha_di'u_nalla_ha wallazina
a_manu_, wa ma_ yakhda'u_na illa_ anfusahum wa ma_ yasy'uru_n(a).
Ayah 10
Yusuf Ali In their hearts is a disease; and
Allah has increased their disease and grievous is the penalty they (incur) because
they are false (to themselves).
Transliteration Fi qulu_bihim maradun,
faza_dahumulla_hu maradu_(n), wa lahum 'azibun alim(un), bima_ ka_na_
yakzibu_n(a).
Ayah 11
Yusuf Ali When it is said to them: "Make
not mischief on the earth" they say: "Why we only want to make
peace!"
Transliteration Wa iza_ qila lahum la_ tufsidu_ fil ard(i), qa_lu_ innama_ nahnu
muslihu_n(a).
Ayah 12
Yusuf Ali Of a surety they are the ones who
make mischief but they realize (it) not.
Transliteration Ala_ innahum humul mufsidu_na
wala_kil la_ yasy'uru_n(a).
Ayah 13
Yusuf Ali When it is said to them:
"Believe as the others believe" they say: "Shall we believe as
the fools believe?" nay of a surety they are the fools buy they do not
know.
Transliteration Wa iza_ qila lahuma_minu_ kama_
a_manan na_su qa_lu_ anu'minu kama_ a_manas sufaha_'(u), ala_ innahum humus
sufahu_'u wa la_kil la_ ya'lamu_n(a).
Ayah 14
Yusuf Ali When they meet those who believe they
say: "We believe" but when they are alone with their evil ones they
say: "We are really with you we (were) only jesting."
Transliteration Wa iza_ laqullazina a_manu_
qa_lu_a_manna_, wa iza_ khalau ila_ syaya_tinihim, qa_lu_ inna_ ma'akum,
innama_ nahnu mustahzi'u_n(a).
Ayah 15
Yusuf Ali Allah will throw back their mockery
on them and give them rope in their trespasses; so they will wander like blind
ones (to and fro).
Transliteration Alla_hu yastahzi'u bihim wa
yamudduhum fi tugya_nihim ya'mahu_n(a).
Ayah 1
Yusuf Ali These are they who have bartered guidance
for error: but their traffic is profitless and they have lost true direction.
Transliteration Ula_'ikal lazinasy tarawuddala_lata
bil huda_, fama_ rabihat tiaja_ratuhum wama_ ka_nu_ muhtadin(a).
Ayah 17
Yusuf Ali Their similitude is that of a man who
kindled a fire; when it lighted all around him Allah took away their light and
left them in utter darkness so they could not see.
Transliteration Masaluhum kamasalil lazis
tauqadana_ra_(n), falamma_ ada_'at ma_ haulahu_ zahaballa_hu binu_rihim wa tarakahum
fi zuluma_til la_ yubsiru_n(a).
Ayah 18
Yusuf Ali Deaf dumb and blind they will not
return (to the path).
Transliteration Summum bukmun 'umyun fahum la_
yarji'u_n(a).
Ayah 19
Yusuf Ali Or (another similitude) is that of a rain-laden
cloud from the sky; in it are zones of darkness and thunder and lightning they
press their fingers in their ears to keep out the stunning thunder-clap the
while they are in terror of death. But
Allah is ever round the rejecters of Faith!
Transliteration Au kasayyibim minas sama_'i fihi
zuluma_tuw wara'duw wabarq(un), yaj'alu_na asa_bi'ahum fi a_za_nihim minas
sawa_'iqi hazaral ma_t(i), walla_hu muhitum bil ka_firin(a).
Ayah 20
Yusuf Ali The lightning all but snatches away
their sight; every time the light (helps) them they walk therein and when the
darkness grows on them they stand still.
And if Allah willed He could take away their faculty of hearing and
seeing; for Allah hath power over all things.
Transliteration Yaka_dul barqu yakhtafu absa_rahum,
kullama_ ada_'a lahum masyau fih(i), wa iza_ azlama 'alaihim qa_mu_, wa lau
sya_'alla_hu lazahaba bisam'ihim wa absa_rihim, innalla_ha 'ala_ kulli syai'in
qadir(un).
Notes
33 We
now come to a third class of people, the hypocrites. They are untrue to themselves, and therefore
their hearts are diseased (ii. 10). The disease tends to spread, like all evil.
They are curable but if they harden their hearts, they soon pass into the
category of those who deliberately reject light. (2.8)
34 The
insincere man who thinks he can get the best of both worlds by compromising
with good and evil only increased the disease of his heart, because he is not
true to himself. Even the good which
comes to him he can pervert to evil. So
the rain which fills out the ear of corn or lends fragrance to the rose also
lends strength to the thorn or adds strength to the poison of the deadly
night-shade. (2.10)
35 Much
mischief is caused (sometimes unwittingly) by people who think that they have a
mission of peace, when they have not even a true perception of right and
wrong. By their blind arrogance they
depress the good and encourage the evil. (2.12)
3
37 A
deeper phase of insincerity is actual duplicity. But it never pays in the end. If we compare such a man to a trader, he
loses in the bargain. (2.14)
38 The
man wanted light; he only kindled a fire.
It produced a blaze, and won the applause of all around. But it did not last long. When the flame when out as was inevitable,
the darkness was worse than before. And
they all lost their way. So hypocrisy,
deception, arrogant compromise with evil, cynicism, or duplicity may win
temporary applause. But the true light
of faith and sincerity is wanting, and therefore it must mislead and ruin all
concerned. In the consternation they
cannot speak or hear each other, and of course they cannot see; so they end
like the deliberate rejecters of Faith (ii. 7), wildly groping about, dumb,
deaf and blind. (2.17)
39 A
wonderfully graphic and powerful simile applying to those who reject Faith. In
their self-sufficiency they are undisturbed normally. But what happens when a great storm breaks
over them? They cover their ears against
thunder-claps and the lightning nearly blinds them. They are in mortal fear, but God encompasses
them around - even them, for He at all times encompasses all. He gives them rope. In the intervals of deafening noise and
blinding flashes, there are moments of steady light and these creatures take
advantage of them, but again they are plunged into darkness. Perhaps they curse; perhaps they think that
the few moments of effective light are due to their own intelligence! How much wiser would they be if they humbled
themselves and sought the light of God! (2.19)
2 Surah Al-Baqarah
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
21 O ye people! adore your Guardian-Lord who created you and those
who came before you that ye may have the chance to learn righteousness. 40
22 Who has made the earth your couch and the heaven your canopy; and
sent down rain from the heavens; and brought forth therewith fruits for your
sustenance; then set not up rivals unto Allah when ye know (the truth). 41
23 And if ye are in doubt as to what We have revealed from time to
time to Our servant then produce a Surah like thereunto; and call your
witnesses or helpers (if there are any) besides Allah if your (doubts) are
true. 42
24 But if ye cannot and of a surety ye cannot then fear the fire
whose fuel is Men and Stones which is prepared for those who reject Faith. 43
25 But give glad tidings to those who believe and work righteousness
that their portion is Gardens beneath which rivers flow. Every time they are fed with fruits therefrom
they say: "Why this is what we were fed with before" for they are
given things in similitude; and they have therein companions (pure and holy);
and they abide therein (for ever). 44
2
27 Those who break Allah's Covenant after it is ratified and who
sunder what Allah has ordered to be joined and do mischief on earth: These
cause loss (only) to themselves.
28 How can ye reject the faith in Allah? Seeing that ye were without life and He gave
you life; then will He cause you to die and will again bring you to life; and
again to Him will ye return. 4
29 It is He who hath created for you all things that are on earth;
moreover His design comprehended the heavens for He gave order and perfection
to the seven firmaments; and of all things he hath perfect knowledge.
Transliteration
Ayah 21
Yusuf Ali O ye people! adore your Guardian-Lord
who created you and those who came before you that ye may have the chance to
learn righteousness.
Transliteration Ya_ ayyuhan na_su'budu_ rabbakumul
lazi khalaqakum wallazina min qablikum la'allakum tattaq_n(a).
Ayah 22
Yusuf Ali Who has made the earth your couch and
the heaven your canopy; and sent down rain from the heavens; and brought forth
therewith fruits for your sustenance; then set not up rivals unto Allah when ye
know (the truth).
Transliteration Allazi ja'ala lakumul arda fira_syaw
was sama_'a bina_'a(n), wa anzala minas sama_'i ma_'an fa akhraja bihi minas
samara_ti rizqal lakum, fala_ taj'alu_ lilla_hi anda_daw wa antum ta'lamu_n(a).
Ayah 23
Yusuf Ali And if ye are in doubt as to what We
have revealed from time to time to Our servant then produce a Surah like
thereunto; and call your witnesses or helpers (if there are any) besides Allah
if your (doubts) are true.
Transliteration Wa in kuntum fi raibim mimma_
nazzalna_ 'ala_ 'abdina_ fa'tu_ bisu_ratim mim mislih(i), wad' syuhada_'akum
min du_nilla_hi in kuntum sa_diqin(a).
Ayah 24
Yusuf Ali But if ye cannot and of a surety ye
cannot then fear the fire whose fuel is Men and Stones which is prepared for
those who reject Faith.
Transliteration Fa illam taf'alu_ wa lan taf'alu_
fattaqun na_ral lati waqu_duhan na_su wal hija_rah(tu), u'iddat lil
ka_firin(a).
Ayah 25
Yusuf Ali But give glad tidings to those who
believe and work righteousness that their portion is Gardens beneath which
rivers flow. Every time they are fed
with fruits therefrom they say: "Why this is what we were fed with
before" for they are given things in similitude; and they have therein
companions (pure and holy); and they abide therein (for ever).
Transliteration Wa basysyiril lazina a_manu_ wa
'amilus sa_liha_ti anna lahum janna_tin tajri min tahtihal anha_r(u), kullama_
ruziqu_ minha_ min samatir rizqa_(n), qa_lu_ ha_zal lazi ruziqna_ min qablu wa
utu_ bihi mutasyabiha_(n), wa lahum fiha_ azwa_jum mutahharatuw wahum
fiha_ kha_lidu_n(a).
Ayah 2
Yusuf Ali Allah disdains not to use the
similitude of things lowest as well as highest.
Those who believe know that it is truth from their Lord; but those who
reject Faith say: "What means Allah by this similitude?" By it He
causes many to stray and many He leads into the right path but He causes not to
stray except those who forsake (the path).
Transliteration Innalla_ha la_ yastahyi ay yadriba
masalam ma_ ba'u_datan fama_ fauqaha_, fa ammal lazina a_manu_ faya'lamu_na
annahul haqqu mir rabbihim, wa ammal lazina kafaru_ fa yaqu_lu_na ma_za_
ara_dalla_hu bi ha_za_ masala_(n), yudillu bihi kasiraw wayahdi bihi
kasira_(n), wa ma_ yudillu bihi illal fa_siqin(a).
Ayah 27
Yusuf Ali Those who break Allah's Covenant
after it is ratified and who sunder what Allah has ordered to be joined and do
mischief on earth: These cause loss (only) to themselves.
Transliteration Allazina yanqudu_na'ahdalla_hi mim
ba'di misa_qih(i), wa yaqta'u_na ma_ amaralla_hu bihi ay yu_sala wa yufsidu_na
fil ard(i), ula_'ika humul kha_siru_n(a).
Ayah 28
Yusuf Ali How can ye reject the faith in
Allah? Seeing that ye were without life
and He gave you life; then will He cause you to die and will again bring you to
life; and again to Him will ye return.
Transliteration Kaifa takfuru_na billa_hi wa kuntum
amwa_tan fa ahya_kum, summa yumitukum summa yuhyikum summa ilaihi turja'u_n(a).
Ayah 29
Yusuf
Ali It is He who hath created for you all things that are on earth;
moreover His design comprehended the heavens for He gave order and perfection
to the seven firmaments; and of all things he hath perfect knowledge.
Transliteration Huwal lazi
khalaqa lakum ma_ fil ardi jami'an summas tawa_ ilas sama_'i fasawwa_hunna sab'a
sama_wa_t(in), wa huwa bikulli syai'in 'alim(un).
Notes
40 For
Taqwa see ii. 2 n. 2
41 Further
proofs of God's goodness to you are given in this verse. Your whole life, physical and spiritual,
depends upon Him. The spiritual is
figured by the Canopy of Heaven. The
truth has been brought plainly before you.
Will you still resist it and go after false gods, the creation of your
own fancy? The false gods may be idols,
supersititions, Self, or even great or glorious things like Poetry, Art, or
Science, when set up as rivals to God.
They may be pride of race, pride of birth, pride of wealth or position,
pride of power, pride of learning, or even spiritual pride. (2.22)
42 How
do we know that there is revelation, and that is from God? Here is a concrete test. The Teacher of God's Truth has placed before
you many Suras. Can you produce one like it?
If there is any one besides God, who can inspire spiritual truth in such
noble language, produce your evidence.
Or is it that your doubts are merely argumentative, refractory, against
your own inner light, or conscience? All
true revelation is itself a miracle, and stands on its own merits. (2.23)
43 If
by your own efforts you cannot match the spiritual light, and yet contumaciously
reject spiritual Faith, then there will be a fire in your souls, the Punishment
that burns up all your cherished idols.
Perhaps you will at least fear this penalty, which your self-loving
souls can understand. This fire consumes
both the worshippers of the False and the Idols which they falsely
worship. Can this bring them to their
senses? Its power is not only over the
feeling, palpitating heart of man (heart in a spiritual sense, as it persists
long after the physical heart), but he cannot escape from it even if he
imagines himself reduced to inertness like sticks or stones; for it is
all-devouring. (2.24)
44 This
is the antithesis to the last verse. If
fire is the symbol of Punishment, the Garden is the symbol of felicity. And what can be more delightful than a Garden
where you observe from a picturesque height a beautiful landscape round you, -
rivers flowing with cyrstal water, and fruit trees of which the choicest fruit
is before you. The fruit of goodness is
goodness, similar, but choicer in every degree of ascent. You think it is the same, but it is because
of your past experiences and associations of memory. Then there is companionship. If sex is suggested, its physical
associations are at once negatived by the addition of the word Mutahharatun
"pure and holy." The Arabic
epithet is in the intensive form, and must be translated by two adjectives
denoting purity in the highest degree.
The Companionship is that of souls and applies to both sexes in the
physical world of men and women. And
this felicity is not a mere passing phase but will abide beyond the realms of
Time. (2.25)
45 The
word for "the lowest" in the original Arabic means a gnat, a byword
in the Arabic language for the weakest of creatures. In xxix 41, which was revealed before this
Sura, the similtutde of the Spider was used, and similarly in xxii 73, there is
the similitude of the Fly. For
similitudes taken from magnificent forces of nature, expressed in exalted
language, see ii. 19 above. To God all
His creation has some special meaning appropriate to itself, and some of what
we consider the lowest creatures have wonderful aptitudes, e.g., the spider of
the fly. Parables like these may be an
occasion of stumbling to those "who forsake the path"; in other words
those who deliberately shut their eyes to God's Signs, and their Penalty is
attributed to God, the Cause of all causes.
But lest there should be misunderstanding, it is immediately added that
the stumbling and offence only occur as the result of the sinner's own choice
of the wrong course. Verses 2
4
2 Surah Al-Baqarah
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
30 Behold thy Lord said to the angels: "I will create a
vicegerent on earth." They said
"Wilt thou place therein one who will make mischief therein and shed
blood? Whilst we do celebrate Thy
praises and glorify Thy holy (name)?"
He said: "I know what ye know not." 47
31 And He taught Adam the nature of all things; then He placed them
before the angels and said: "Tell Me the nature of these if ye are
right." 48
32 They said: "Glory to Thee of knowledge we have none save that
Thou hast taught us: in truth it is Thou who art perfect in knowledge and
wisdom."
33 He said: "O Adam! tell them their natures." When he had told them Allah said: "Did I
not tell you that I know the secrets of heaven and earth and I know what ye
reveal and what ye conceal?"
34 And behold We said to the angels: "Bow down to Adam";
and they bowed down not so Iblis he refused and was haughty he was of those who
reject Faith. 49
35 We said: "O Adam! dwell thou and thy wife in the garden and
eat of the bountiful things therein as (where and when) ye will but approach
not this tree or ye run into harm and transgression." 50 51
3
37 Then learnt Adam from his Lord words of inspiration and his Lord
turned toward him; for He is Oft-Returning Most Merciful. 55
38 We said: "Get ye down all from here; and if as is sure there
comes to you guidance from Me" whosoever follows My guidance on them shall
be no fear nor shall they grieve. 5
39 "But those who reject Faith and belie Our Signs they shall be
Companions of the Fire; they shall abide therein." 57
Transliteration
Ayah 30
Yusuf Ali Behold thy Lord said to the angels:
"I will create a vicegerent on earth." They said "Wilt thou place therein one
who will make mischief therein and shed blood?
Whilst we do celebrate Thy praises and glorify Thy holy
(name)?" He said: "I know what
ye know not."
Transliteration Wa iz qa_la rabbuka lil mala_'ikati
inni ja_'ilun fil ardi khalifah(tan), qa_lu_ ataj'alu fiha_ may yufsidu fiha_
wa yasfikud dima_'(a), wa nahnu nusabbihu bihamdika wa nuqaddisulak(a), qa_la
inni a'lamu ma_la_ ta'lamu_n(a).
Ayah 31
Yusuf Ali And He taught Adam the nature of all things;
then He placed them before the angels and said: "Tell Me the nature of
these if ye are right."
Transliteration Wa 'allama a_damal asma_'a kullaha_
summa 'aradahum alal mala_'ikati fa qa_la ambi'u_ni bi asma_'i ha_'ula_'i in
kuntum sa_diqin(a).
Ayah 32
Yusuf Ali They said: "Glory to Thee of
knowledge we have none save that Thou hast taught us: in truth it is Thou who
art perfect in knowledge and wisdom."
Transliteration Qa_lu_ subha_naka la_ 'ilma lana_
illa_ ma_ 'allamtana_, innaka antal 'alimul hakim(u).
Ayah 33
Yusuf Ali He said: "O Adam! tell them
their natures." When he had told
them Allah said: "Did I not tell you that I know the secrets of heaven and
earth and I know what ye reveal and what ye conceal?"
Transliteration Qa_la ya_ adamu ambi'hum bi
asma_'ihim, fa lamma_ amba'ahum bi asma_'ihim, qa_la alam aqul lakum inni
a'lamu gaibas sama_wa_ti wal ard(i), wa a'lamu ma_ tubdu_na wa ma_ kuntum
taktumu_n(a).
Ayah 34
Yusuf Ali And behold We said to the angels:
"Bow down to Adam"; and they bowed down not so Iblis he refused and
was haughty he was of those who reject Faith.
Transliteration Wa iz qulna_ lil mala_'ikatis judu_
lia_dama fasajadu_ illa_ iblis(a), aba_ wastakbar(a), wa ka_na minal
ka_firin(a).
Ayah 35
Yusuf Ali We said: "O Adam! dwell thou and
thy wife in the garden and eat of the bountiful things therein as (where and
when) ye will but approach not this tree or ye run into harm and
transgression."
Transliteration Wa qulna_ ya_ a_damus kun anta wa
zaujukal jannata wa kula_ minha_ ragadan haisu syi'tuma_, wa la_ taqraba_
ha_zihisy syajarata fa taku_na minaz za_limin(a).
Ayah 3
Yusuf Ali Then did Satan make them slip from
the (garden) and get them out of the state (of felicity) in which they had
been. We said: "Get ye down all (ye
people) with enmity between yourselves.
On earth will be your dwelling place and your means of livelihood for a
time."
Transliteration Fa azallahumasy syaita_nu'anha_ fa
akhrajahuma_ mimma_ ka_na_ fih(i), wa qulnah bitu_ ba'dukum li ba'din aduww(un),
wa lakum fil ardi mustaqarruw wa mata_'un ila_ hin(in).
Ayah 37
Yusuf Ali Then learnt Adam from his Lord words
of inspiration and his Lord turned toward him; for He is Oft-Returning Most
Merciful.
Transliteration Fa talaqqa_ a_damu mir rabbihi kalima_tin
fa ta_ba 'alaih(i), innahu_ huwat tawwa_bur rahim(u).
Ayah 38
Yusuf Ali We said: "Get ye down all from
here; and if as is sure there comes to you guidance from Me" whosoever
follows My guidance on them shall be no fear nor shall they grieve.
Transliteration Qulnah bitu_ minha_ jami'a_(n), fa
imma_ ya'tiyannakum minni hudan fa man tabi'a huda_ya fa la_ khaufun 'alaihim
wa la_ hum yahzanu_n(a).
Ayah 39
Yusuf Ali "But those who reject Faith and
belie Our Signs they shall be Companions of the Fire; they shall abide
therein."
Transliteration Wallazina kafaru_ wa kazzabu_ bi
a_ya_tina_ ula_'ika asha_bun na_r(i), hum fiha_ kha_lidu_n(a).
Notes
47 It
would seem that the angels, though holy and pure, and endued with power from
God, yet represented only one side of Creation.
We may imagine them without passion or emotion, of which the highest
flower is love. If man was to be endued
with emotions, those emotions would lead him to the highest and drag him to the
lowest. The power of will or choosing
would have to go with them, in order that man might steer his own bark. This power of will (when used aright) gave
him to some extent a mastery over his own fortunes and over nature, thus
bringing him nearer to the God-like nature which has supreme mastery and will.
We may suppose the angels had no independent wills of their own; their
perfection in other ways reflected God's perfection but could not raise them to
the dignity of vicegerency. The perfect
vicegerent is he who has the power of initiative himself, but whose independent
action always reflects perfectly the will of his Principal. The distinction is expressed by Shakespeare
(Sonnet 94) in those fine lines: "They are the lords and owners of their
faces. Others but stewards of their
excellence." The angels in their
one-sidedness saw only the mischief consequent on the misuse of the emotional
nature by man; perhaps they also, being without emotions, did not understand
the whole of God's nature, which gives and asks for love. In humility and true devotion to God, they
remonstrate; we must not imagine the least tinge of jealousy, as they are
without emotion. This mystery of love
being above them, they are told that they do not know and they acknowledge (in
ii. 32 below) not their fault (for there is no question of fault) but their
imperfection of knowledge. At the same
time, the matter is brought home to them when the actual capacities of man are
shown to them (ii. 31, 33). (2.30)
48 The
literal words in Arabic throughout this passage are: "The names of
things" which commentators take to mean the inner nature and qualities of
things, and things here would include feelings.
The whole passage is charged with mystic meaning. The particular qualities or feelings which
were outside the nature of angels were put by God into the nature of man. Man was thus able to love and understand
love, and thus plan and initiate, as becomes the office of vicegerent. The angels acknowledged this. These things they could only know from the
outside, but they had faith, or belief in the Unseen. And they knew that God saw all - what others
see, what others do not see, what others may even wish to conceal. Man has many qualities which are latent or
which he may wish to suppress or conceal, to his own detriment. (2.31)
49 The
Arabic may also be translated: "They bowed down, except Iblis." In
that case Iblis (Satan) would be one of the angels. But the theory of fallen angels is not
usually accepted in Muslim theology. In
xviii, 50 Iblis is spoken of as a Jinn.
We shall discuss later the meaning of this word. (2.34)
50 Was
the Garden of Eden a place on this earth?
Obviously not. For, in verse 3
51 "Zulm"
in Arabic implies harm, wrong, injustice, or transgression, and may have
reference to oneself; when the wrong is done to others it implies tyranny and
oppression; the idea of wrong naturally connects itself with darkness, which is
another shade of meaning carried with the root word. (2.35)
52 "Iblis"
in ii. 34 is apparently the Power of Evil, with the root idea of desperateness
of rebillion. "Satan" in this verse is the Power of Evil, with the
root idea of perversity or enmity. Note
the appropriateness of the term on each occasion. Also, "slipping" from the Garden
denotes the idea of Evil gradually tempting man from a higher to a lower state.
(2.3
53 God's
decree is the result of man's action.
Note the transition in Arabic from the singular number in ii. 33, to the
dual in ii. 35, and the plural here, which I have indicated in English by
"All ye people." Evidently
Adam is the type of all mankind, and the sexes go together in all spiritual
matters. Moreover, the expulsion applied
to Adam, Eve, and Satan, and the Arabic plural is appropriate for any number
greater than two. (2.3
54 Man's
sojourn in this lower state, where he is partly an animal of this earth, is for
a time. But he must fulfil his lower
duties also, for they too are a part of his spiritual training. (2.3
55 As
"names" in verse 31 above is used for the "nature of
things", so "words" here mean "inspiration"
"spiritual knowledge". The
Arabic word used for "learn" here implies some effort on his part to
which God's Grace responded. (2.37)
5
57 But
if the soul, in spite of the Oft-Returning Mercy of God, rejects the higher
light and goes on sinning against that light, the inevitable consequence must
be the spiritual Fire. It is not merely
a fortuitous incident. As his rejection
was deliberate and definite, so the consequences must be of an abiding
character. (2.39)
2 Surah Al-Baqarah
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
40 O children of
41 And believe in what I reveal confirming the revelation which is
with you and be not the first to reject faith therein nor sell My Signs for a
small price: and fear Me and Me alone. 59
42 And cover not Truth with falsehood nor conceal the Truth when ye
know (what it is).
43 And be steadfast in prayer; practice regular charity; and bow down
your heads with those who bow down (in worship).
44 Do ye enjoin right conduct on the people and forget (to practice
it) yourselves and yet ye study the Scripture?
Will ye not understand?
45 Nay seek (Allah's) help with patient perseverance and prayer: it
is indeed hard except to those who bring a lowly spirit.
4
Transliteration
Ayah 40
Yusuf
Ali O children of
Transliteration Ya_ bani
isra_'ilaz kuru_ ni'matiyal lati an'amtu 'alaikum wa aufu_ bi 'ahdi u_fi bi
'ahdikum, wa iyya_ya farhabu_n(i).
Ayah 41
Yusuf
Ali And believe in what I reveal confirming the revelation which
is with you and be not the first to reject faith therein nor sell My Signs for
a small price: and fear Me and Me alone.
Transliteration Wa a_minu_
bima_ anzaltu musaddiqal lima_ ma'akum wa la_ taku_nuu_ awwala ka_firim bih(i),
wa lu_ tasytaru_ bi a_ya_ti samanan
qalila_(n), wa iyyaua_ya fattaqu_n(i).
Ayah 42
Yusuf
Ali And cover not Truth with falsehood nor conceal the Truth when
ye know (what it is).
Transliteration Wa la_
talbisul haqqa bil ba_tili wa taktumul
haqqa wa antum ta'lamu_n(a).
Ayah 43
Yusuf
Ali And be steadfast in prayer; practice regular charity; and bow
down your heads with those who bow down (in worship).
Transliteration Wa aqimus
sala_ta wa a_tuz zaka_ta war ka'u_ ma'ar
ra_ki'in(a).
Ayah 44
Yusuf
Ali Do ye enjoin right conduct on the people and forget (to
practice it) yourselves and yet ye study the Scripture? Will ye not understand?
Transliteration Ata'muru_nan
na_sa bil birri wa tansauna anfusakum wa antum tatlu_nal kita_b(a), afala_
ta'qilu_n(a).
Ayah 45
Yusuf
Ali Nay seek (Allah's) help with patient perseverance and prayer:
it is indeed hard except to those who bring a lowly spirit.
Transliteration Wasta'inu_
bis sabri was sala_h(ti), wa
innaha_ lakabiratun illa_ 'alal
kha_syi'in(a).
Ayah 4
Yusuf
Ali Who bear in mind the certainty that they are to meet their
Lord and that they are to return to Him.
Transliteration Allazina
yazunnu_na annahum mula_qu_ rabbihim wa annahum
ilaihi ra_ji'u_n(a).
Notes
58 The
appeal is made to
59 You
receive revelations before: now comes one confirming it: its first appeal
should be to you: are you to be the first to reject it? And reject it for what? God's Signs are worth
more than all your paltry considerations.
And the standard of duty and righteousness is to be taken from God, and
not from priests and customs. (2.41)
2 Surah Al-Baqarah
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
47 O children of
48 Then guard yourselves against a day when one soul shall not avail
another nor shall intercession be accepted for her nor shall compensation be
taken from her nor shall anyone be helped (from outside).
49 And remember We delivered you from the people of Pharaoh: they set
you hard tasks and punishments slaughtered your sons and let your womenfolk
live; therein was a tremendous trial from your Lord.
50 And remember We divided the sea for you and saved you and drowned
Pharaoh's people within your very sight.
51 And remember We appointed forty nights for Moses and in his
absence you took the calf (for worship) and ye did grievous wrong.
52 Even then We did forgive you; there was a chance for you to be
grateful.
53 And remember We gave Moses the Scripture and the criterion
(between right and wrong) there was a chance for you to be guided aright.
54 And remember Moses said to his people: "O my people! Ye have
indeed wronged yourselves by your worship of the calf so turn (in repentance)
to your Maker and slay yourselves (the wrong-doers); that will be better for
you in the sight of your Maker."
Then He turned toward you (in forgiveness); for He is Oft-returning Most
Merciful.
55 And remember ye said: "O Moses! we shall never believe in
thee until we see Allah manifestly" but ye were dazed with thunder and
lightning even as ye looked on. 70
5
57 And We gave You the shade of clouds and sent down to you manna and
quails saying: "Eat of the good things We have provided for you";
(but they rebelled); to Us they did no harm but they harmed their own souls. 71
58 And remember We said: "Enter this town and eat of the plenty
therein as ye wish; but enter the gate with humility in posture and in words
and We shall forgive you your faults and increase (the portion of) those who do
good." 72
59 But the transgressors changed the word from that which had been
given them; so We sent on the transgressors a plague from heaven for that they
infringed (our command) repeatedly.
Transliteration
Ayah 47
Yusuf Ali O children of
Transliteration Ya_ bani isra_'ilaz kuru_ ni'matiyal lati an'amtu 'alaikum wa anni
faddaltukum 'alal 'a_lamin(a).
Ayah 48
Yusuf Ali Then guard yourselves against a day
when one soul shall not avail another nor shall intercession be accepted for
her nor shall compensation be taken from her nor shall anyone be helped (from
outside).
Transliteration Wattaqu_ yaumal la_ tajzi nafsun 'an
nafsin syai'aw wa la_ yuqbalu minha_ syafa_'atuw wa la_ yu'khazu minha_ 'adluw
wa la_ hum yunsaru_n(a).
Ayah 49
Yusuf Ali And remember We delivered you from the
people of Pharaoh: they set you hard tasks and punishments slaughtered your
sons and let your womenfolk live; therein was a tremendous trial from your
Lord.
Transliteration Wa iz najjaina_kum min a_li fir'auna
yasu_mu_nakum su_'al'aza_bi yuzabbiha_na abna_'akum wa yastahyu_na nisa_'akum,
wa fi za_likum bala_'um mir rabbikum
'azim(un).
Ayah 50
Yusuf Ali And remember We divided the sea for
you and saved you and drowned Pharaoh's people within your very sight.
Transliteration Wa iz faraqna bikumul bahra fa
anjainakum wa agraqna_ a_la fir'auna wa antum tanzuru_n(a).
Ayah 51
Yusuf Ali And remember We appointed forty
nights for Moses and in his absence you took the calf (for worship) and ye did
grievous wrong.
Transliteration Wa iz wa_'adna_ mu_sa_ arba'ina
lailatan summat takhaztumul 'ijla mim ba'dihi wa antum za_limu_n(a).
Ayah 52
Yusuf Ali Even then We did forgive you; there
was a chance for you to be grateful.
Transliteration Summa 'afauna_ 'ankum mim ba'di
za_lika la'allakum tasykuru_n(a).
Ayah 53
Yusuf Ali And remember We gave Moses the
Scripture and the criterion (between right and wrong) there was a chance for
you to be guided aright.
Transliteration Wa iza_taina_ mu_sal kita_ba wal
furqu_na la'allakum tahtadu_n(a).
Ayah 54
Yusuf Ali And remember Moses said to his
people: "O my people! Ye have indeed wronged yourselves by your worship of
the calf so turn (in repentance) to your Maker and slay yourselves (the
wrong-doers); that will be better for you in the sight of your Maker." Then He turned toward you (in forgiveness);
for He is Oft-returning Most Merciful.
Transliteration Wa iz qa_la mu_sa_ liqaumihi ya_
qaumi innakum zalamtum anfusakum bit tikha_zikumul 'ijla fa tu_bu_ ila_
ba_ri'ikum faqtulu_ anfusakum, za_likum khairul lakum 'inda baa_ri'ikum, fa
ta_ba 'alaikum, innahu_ huwat tawwa_bur rahim(u).
Ayah 55
Yusuf Ali And remember ye said: "O Moses!
we shall never believe in thee until we see Allah manifestly" but ye were
dazed with thunder and lightning even as ye looked on.
Transliteration Wa iz qultum ya_ mu_sa_ lan nu'mina
laka hatta_ naralla_ha jahratan fa akhazathumus sa_'iqatu wa antum tanzuru_n(a).
Ayah 5
Yusuf Ali Then We raised you up after your
death; ye had the chance to be grateful.
Transliteration Summa ba'asna_kum mim ba'di mautikum
la'allakum tasykuru_n(a).
Ayah 57
Yusuf Ali And We gave You the shade of clouds
and sent down to you manna and quails saying: "Eat of the good things We
have provided for you"; (but they rebelled); to Us they did no harm but
they harmed their own souls.
Transliteration Wa zallalna_ 'alaikumul gama_ma wa
anzalna_'alaikumul manna was salwa_, kulu_ min tayyiba_ti ma_ razaqna_kum, wa ma_ zalamu_na_ wa la_kin
ka_nu_ anfusahum yazlimu_n(a).
Ayah 58
Yusuf Ali And remember We said: "Enter
this town and eat of the plenty therein as ye wish; but enter the gate with
humility in posture and in words and We shall forgive you your faults and
increase (the portion of) those who do good."
Transliteration Wa iz qulnad khulu_ ha_zihil qaryata
fa qulu_ minha_ haisu syi'tum ragadaw wadkhulul ba_ba sujjadaw wa qu_lu_ hittatun nagfir lakum khata_ya_kum, wa
sanazidul muhsinin(a).
Ayah 59
Yusuf Ali But the transgressors changed the
word from that which had been given them; so We sent on the transgressors a
plague from heaven for that they infringed (our command) repeatedly.
Transliteration Fa baddalal lazina zalamu_ qaulan
gairal lazi qila lahum fa anzalna_ 'alal lazina zalamu_ rijzam minas sama_'i
bima_ ka_nu_ yafsuqu_n(a).
Notes
70 We
have hitherto had instances from the Jewish traditional Taurat (or
Pentateuch). Now we have some instances
from Jewish traditions in the Talmud, or body of exposition in the Jewish
theological schools. They are based on
the Jewish scriptures, but add many marvellous details and homilies. As to seeing God, we have in Exod. xxxiii 20:
"And He said, Thou canst not see My face: for there shall no man see Me
and live." The punishment for
insisting on seeing God was therefore death; but those who rejected faith were
forgiven, and yet they were ungrateful. (2.55)
71 Manna=Hebrew,
Manhu: Arabic Mahuwa? - What is it? In
Exod. xvi. 14 it is described as "a small round thing as small as the hoar
frost on the ground." It usually
rotted if left over till next day; it melted in the hot sun; the amount
necessary for each man was about an Omer, a Hebrew measure of capacity equal to
about 2
quarts.
This is the Hebrew account, probably distorted by traditional exaggeration. The actual Manna found to this day in the
Sinai region is a gummy saccharine secretion found on a species of
Tamarisk. It is produced by the puncture
of a species of insect like the cochineal, just as lac is produced by the
puncture of the lac insect on certain trees in
72 This
probably refers to Shittim. It was the
"town of acacias," just east of the
2 Surah Al-Baqarah
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
Transliteration
Ayah
Yusuf Ali And remember Moses prayed for water
for his people; We said: "Strike the rock with thy staff." Then
gushed forth therefrom twelve springs. Each group knew its own place for
water. So eat and drink of the sustenance
provided by Allah and do no evil nor mischief on the (face of the) earth.
Transliteration Wa izis tasqa_ mu_sa_ li qaumihi fa
qulnadrib bi 'asa_kal hajar(a), fan fajarat minhus nata_'asyrata 'aina_(n),
qad'alima kullu una_sim masyrabahum,
kulu_ wasyrabu_ mir rizqilla_hi wa la_ ta'sau fil ardi mufsidin(a).
Ayah
Yusuf Ali And remember ye said: "O Moses!
we cannot endure one kind of food (always); so beseech thy Lord for us to
produce for us of what the earth groweth its pot-herbs and cucumbers its garlic
lentils and onions." He said:
"will ye exchange the better for the worse? Go ye down to any town and ye shall find what
ye want!" They were covered with humiliation and misery; they drew on
themselves the wrath of Allah. This because they went on rejecting the signs of
Allah and slaying His messengers without just cause. This because They rebelled and went on
transgressing.
Transliteration Wa iz qultum ya_ mu_sa_ lan nasbira
'ala_ ta'a_miw wa_hidin fad'u lana_ rabbaka yukhrij lana_ mimma_ tumbitul ardu
mim baqlihu_ wa qissa_'iha_ wa fu_miha_ wa 'adasiha_ wa basaliha_, qa_la atastabdilu_nal lazi huwa adna_ billazi huwa
khair(un), ihbitu_ misran fa inna lakum ma_ sa'altum, wa duribat 'alaihimuz
zillatu wal maskanatu wa ba_'u_ bi gadabim minalla_h(i), za_lika bi annahum
ka_nu_ yakfuru_na bi a_ya_tilla_hi wa yaqtulu_nan nabiyyina bi gairi haqq(i), za_lika bima_
'asaw wa ka_nu_ ya'tadu_n(a).
Notes
73 Here
we have a reference to the tribal organization of the Jews, which played a
great part in their forty years' march through the Arabian deserts (Num. i. and
ii.) and their subsequent settlement in the
74 The
declension of the word Misr in the Arabic text here shows that it is treated as
a common noun meaning any town, but this is not conclusive, and the reference
may be to the Egypt of Pharoah. The
Tanwin expressing indefiniteness may mean "any
75 From
here the argument becomes more general.
They got the
2 Surah Al-Baqarah
Interpretation of the
Meanings of the Noble Quran in English Language by A.Yusuf Ali
70 They said "Beseech on our behalf thy Lord to make plain to us
what she is to us are all heifers alike; we wish indeed for guidance if Allah
wills."
71 He said: "He says a heifer not trained to till the soil or
water the fields; sound and without blemish." They said: "Now hast thou brought the
truth." Then they offered her in sacrifice but not with good-will.
Transliteration
Ayah
Yusuf Ali Those who believe (in the Qur'an) and
those who follow the Jewish (Scriptures) and the Christians and the Sabians and
who believe in Allah and the last day and work righteousness shall have their
reward with their Lord; on them shall be no fear nor shall they grieve.
Transliteration Innal lazina a_manu_ wallazina ha_du_
wan nasa_ra_ was sa_bi'ina man a_mana billa_hi wal yaumil a_khiri wa 'amila
sa_lihan fa lahum ajruhum 'inda rabbihim wa la_ khaufun 'alaihim wa la_ hum
yahzanu_n(a).
Ayah
Yusuf Ali And remember We took your covenant
and We raised above you (the towering height) of Mount (Sinai) (saying):
"Hold firmly to what We have given you and bring (ever) to remembrance
what is therein perchance ye may fear Allah."
Transliteration Wa iz akhazna_ misa_qakum wa rafa'na_
fauqakumut tu_r(a), khuzu_ ma_ a_taina_kum bi quwwatiw waz kuru_ ma_ fihi
la'allakum tattaqu_n(a).
Ayah
Yusuf Ali But ye turned back thereafter had it
not been for the Grace and Mercy of Allah to you ye had surely been among the
lost.
Transliteration Summa tawallaitum mim ba'di za_lika fa laula_ fadlulla_hi 'alaikum wa rahmatuhu_
lakuntum minal kha_sirin(a).
Ayah
Yusuf Ali And well ye knew those amongst you
who transgressed in the matter of the Sabbath; We said to them: "Be ye
apes despised and rejected."
Transliteration Wa laqad 'alimtumul lazina'tadau
minkum fis sabti fa qulna_ lahum ku_nu_
qiradatan kha_si'in(a).
Ayah
Yusuf Ali So We made it an example to their own
time and to their posterity and a lesson to those who fear Allah.
Transliteration Fa ja'alna_ha_ naka_lal lima_ baina
yadaiha_ wa ma_ khalfaha_ wa mau'izatal lil
muttaqin(a).
Ayah
Yusuf Ali And remember Moses said to his
people: "Allah commands that ye sacrifice a heifer." They said: "Makest thou a laughing-stock
of us?" He said: "Allah save me from being an ignorant (fool)!"
Transliteration Wa iz qa_la mu_sa_ li qaumihi
innalla_ha ya'murukum an tazbahu_ baqarah(tan), qa_lu_ atattakhizuna_
huzuwa_(n), qa_la a'u_zu billa_hi an aku_na minal ja_hilin(a).
Ayah
Yusuf Ali They said: "Beseech on our
behalf thy Lord to make plain to us what (heifer) it is! He said: "He
says: The heifer should be neither too old nor too young but of middling age;
now do what ye are commanded!.
Transliteration Qa_lud'u lana_ rabbaka yubayyil lana_ ma_ hiy(a), qa_la innahu_
yaqu_lu innaha_ baqaratul la_ fa_riduw wala_ bikr(un), 'awa_num baina
za_lik(a), faf'alu_ ma_ tu'maru_n(a).
Ayah
Yusuf Ali They said: "Beseech on our
behalf thy Lord to make plain to us her color." He said: " He says a fawn-colored heifer
pure and rich in tone the admiration of beholders!"
Transliteration Qa_lud'u lana_ rabbaka yubayyil lana_
ma_ launuha_, qa_la innahu_ yaqu_lu innaha_ baqaratun safru_'u fa_qi'ul
launuha_ tasurrun na_zirin(a).
Ayah 70
Yusuf Ali They said "Beseech on our behalf
thy Lord to make plain to us what she is to us are all heifers alike; we wish
indeed for guidance if Allah wills."
Transliteration Qa_lud'u lana_ rabbaka yubayyil lana_
ma_ hiy(a), innal baqara tasya_baha 'alaina_ wa inna_ insya_'alla_hu
lamuhtadu_n(a).
Ayah 71
Yusuf Ali He said: "He says a heifer not
trained to till the soil or water the fields; sound and without
blemish." They said: "Now hast
thou brought the truth." Then they offered her in sacrifice but not with
good-will.
Transliteration Qa_la innahu_ yaqu_lu innaha_
baqaratul la_ zala_lun tusirul arda wa la_ tasqil hars(a), musallamatul la_
syiyata fiha_, qa_lul a_na ji'ta bil haqqi fa zabahu_ha_ wa ma_ ka_du_
yaf'alu_n(a).
Notes
7
77 CF.
ii. 38, where the same phrase occurs.
And it recurs again and again afterwards. The point of the verse is that Islam does not
teach an exclusive doctrine, and is not meant exclusively for one people. The Jews claimed this for themselves, and the
Christians in their own origin were a sect of the Jews. Even the modern
organized Christian churches, though they have been, consciously or
unconsciously, influenced by the Time-spirit, including the historical fact of
Islam, yet cling to the idea of Vicarious Atonement, which means that all who
do not believe in it or who lived previously to the death of Christ are at a
disadvantage spiritually before the Throne of God. The attitude of Islam is entirely
different. Islam existed before the
preaching of Muhammad on this earth: the Qur-an expressly calls Abraham a
Muslim (iii.
78 The
Mountain of Sinai (Tur-u-Sinin) a prominent mountain in the Arabian desert, in
the peninsula between the two arms of the
79 The
punishment for breach of the Sabbath under the Mosaic law was death. "Every one that defieth it (the Sabbath)
shall surely be put to death; for whosoever doeth any work therein, that soul
shall be cut off from among his people." (Exod. xxxi. 14). There must have been a Jewish tradition about
a whole fishing community in a seaside town, which persisted in breaking the
Sabbath and were turned into apes; cf. vii. 1
80 This
story or parable of the heifer in ii.
2 Surah Al-Baqarah
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
72 Remember ye slew a man and fell into a dispute among yourselves as
to the crime but Allah was to bring forth what ye did hide. 81
73 So We said: "Strike the (body) with a piece of the
(heifer)." Thus Allah bringeth the
dead to life and showeth you His Signs perchance ye may understand.
74 Thenceforth were your hearts hardened; they became like a rock and
even worse in hardness. For among rocks
there are some from which rivers gush forth; others there are which when split
asunder send forth water; and others which sink for fear of Allah. And Allah is not unmindful of what ye do. 82
75 Can ye (O ye men of Faith) entertain the hope that they will
believe in you? Seeing that a party of
them heard the word of Allah and perverted it knowingly after they understood
it.
7
77 Know they not that Allah knoweth what they conceal and what they
reveal?
78 And there are among them illiterates who know not the Book but
(see therein their own) desires and they do nothing but conjecture. 84
79 Then woe to those who write the Book with their own hands and then
say: "This is from Allah" to traffic with it for a miserable price!
Woe to them for what their hands do write and for the gain they make thereby.
80 And they say: "The fire shall not touch us but for a few
numbered days"; Say: "Have ye taken a promise from Allah for He never
breaks His promise? Or is it that ye say
of Allah what ye do not know?" 85
81 Nay those who seek gain in Evil and are girt round by their sins
they are Companions of the Fire therein shall they abide (for ever). 8
82 But those who have faith and work righteousness they are
Companions of the Garden therein shall they abide (for ever).
Transliteration
Ayah 72
Yusuf Ali Remember ye slew a man and fell into
a dispute among yourselves as to the crime but Allah was to bring forth what ye
did hide.
Transliteration Wa iz qataltum nafsan fadda_ra'tum fiha_, walla_hu mukhrijum ma_
kuntum taktumu_n(a).
Ayah 73
Yusuf Ali So We said: "Strike the (body)
with a piece of the (heifer)." Thus
Allah bringeth the dead to life and showeth you His Signs perchance ye may
understand.
Transliteration Fa qulnad ribu_hu bi ba'dihsa_,
kazsa_lika yuhyillsa_hul mauta_ wa yurikum a_ya_tihi la'allakum ta'qilu_n(a).
Ayah 74
Yusuf Ali Thenceforth were your hearts
hardened; they became like a rock and even worse in hardness. For among rocks there are some from which
rivers gush forth; others there are which when split asunder send forth water;
and others which sink for fear of Allah.
And Allah is not unmindful of what ye do.
Transliteration Summa qasat qulu_bukum mim ba'di
za_lika fa hiya kal hija_rati au asyaddu qaswah(tan), wa inna minal hija_rati
lama_ yatafajjaru minhul anhu_r(u), wa inna minha_ lama_ yasysyaqqaqu fa
yakhruju minhul ma_'(u), wa inna minha_ lama_ yahbitu min khasy-yatilla_h(i),
wa malla_hu bi ga_ilin 'amma_ ta'malu_n(a).
75.Afatatma'u_na ay yu'minu_ lakum wa qad ka_na fariqum minhum
yasma'u_na kala_malla_hi summa yuharrifu_nahu_ mim ba'di ma_ 'aqalu_hu wa hum
ya'lamu_n(a).
Ayah 75
Yusuf Ali Can ye (O ye men of Faith) entertain
the hope that they will believe in you?
Seeing that a party of them heard the word of Allah and perverted it
knowingly after they understood it.
Transliteration Wa iza_ laqul lazina a_manu_ qa_lu_
a_manna_, wa iza_ khala_ ba'duhum ila_ ba'din qa_lu_ atuhaddisu_nahum
bima_ fatahalla_hu 'alaikum li
yuha_jju_kum bihi 'inda rabbikum, afala_ ta'qilu_n(a).
Ayah 7
Yusuf Ali Behold! when they meet the men of
Faith they say: "We believe" but when they meet each other in private
they say: "Shall you tell them what Allah hath revealed to you that they
may engage you in argument about it before your Lord?" Do ye not understand (their aim)?
Transliteration Awala_ ya'lamu_na annalla_ha ya'lamu
ma_ yusirru_na wa ma_ yu'linu_n(a).
Ayah 77
Yusuf Ali Know they not that Allah knoweth what
they conceal and what they reveal?
Transliteration Wa minhum ummiyyu_na la_ ya'lamu_nal
kita_ba illa_ ama_niyya wa in hum illa_ yazunnu_n(a).
Ayah 78
Yusuf Ali And there are among them illiterates
who know not the Book but (see therein their own) desires and they do nothing
but conjecture.
Transliteration Fa wailul lillazina yaktubu_nal
kita_ba bi aidihim summa yaqu_lu_na ha_za_ min 'indilla_hi liyasytaru_ bihi samanan
qalila_(n), fa wailul lahum mimma_ katabat aidihim wa wailul lahum mimma_
yaksibu_n(a).
Ayah 79
Yusuf Ali Then woe to those who write the Book
with their own hands and then say: "This is from Allah" to traffic
with it for a miserable price! Woe to them for what their hands do write and
for the gain they make thereby.
Transliteration Wa qa_lu_ lan tamassanan na_ru illa_
ayya_mam ma'du_dah(tan), qul attakhaztum 'indalla_hi 'ahdan fa lay
yukhlifalla_hu 'ahdahu_ am taqu_lu_na
'alalla_hi ma_ la_ ta'lamu_n(a).
Ayah 80
Yusuf Ali And they say: "The fire shall
not touch us but for a few numbered days"; Say: "Have ye taken a
promise from Allah for He never breaks His promise? Or is it that ye say of Allah what ye do not
know?"
Transliteration Bala_ man kasabat sayyi'ataw wa
aha_tat bihi khati'atuhu_ fa ula_'ika asha_bun na_r(i), hum fiha_
kha_lidu_n(a).
Ayah 81
Yusuf Ali Nay those who seek gain in Evil and
are girt round by their sins they are Companions of the Fire therein shall they
abide (for ever).
Transliteration Wallazina a_manu_ wa 'amilus
sa_liha_ti ula_'ika asha_bul jannah(ti), hum fih a_ kha_lidu_n(a).
Ayah 82
Yusuf Ali But those who have faith and work
righteousness they are Companions of the Garden therein shall they abide (for
ever).
Transliteration Wa iz akhazna_ misa_qa bani isra_'ila
ala_ ta'budu_na illalla_ha wa bil
wa_lidaini ihsa_naw wa zil qurba_ wal yata_ma_ wal masa_kini wa qu_lu_ linna_si
husnaw wa aqimus sala_ta wa a_tuz zaka_h(ta), summa tawallaitum ilala_ qalilam minkum wa antum mu'ridu_n(a).
Notes
81 In
Deut. xxi. 1-9 it is ordained that if the body of a slain man be found in a
field and the slayer is not known, a heifer shall be beheaded, and the elders
of the city next to the slain man's domicile shall wash their hands over the
heifer and say that they neither did the deed nor saw it done, thus clearing
themselves from the blood-guilt. The Jewish story based on this was that in a
certain case of this kind, every one tried to clear himself of guilt and lay the
blame at the door of others. In the first place they tried to prevaricate and
prevent a heifer being slain as in the last parable. When she was slain, Allah
by a miracle disclosed the really guilty person. A portion of the sacrificed
heifer was ordered to be placed on the corpse, which came to life and disclosed
the whole story of the crime. The lesson
of this parable is that men may try to hide their crimes individually or
collectively, but Allah will bring them to light in unexpected ways. Applying
this further to Jewish national history, the argument is developed in the
following verses that the Children of Israel played fast and loose with their
own rites and traditions, but they ould not thus evade the consequences of
their own sin. (2.72)
82 The
sinner's heart gets harder and harder.
It is even harder than rocks, of which a beautiful poetical allegory is
placed before us. In nature we think
there is nothing harder than rocks. But
there are rocks that weep voluntarily, like repentant hearts that come to God
of their own accord; such are the rocks from which rivers and springs flow
spontaneously, sometimes in small trickles, sometimes in big volumes. Then there are rocks which have to be split
or dug into or blown up with dynamite, and underneath we find abundant waters,
as in wells beneath rocky soil. Such are
the hearts of a less degree of fineness, which yet melt into tears when some
great blow or calamity calls the mind to higher things. And lastly, there are the rocks which slip or
sink by geological pressure or in an earthquake, and send forth large spouts of
water, as happened, for example, in the
83 The
immediate argument applies to the Jews of Medina, but the more general argument
applies to the people of Faith and the people without Faith, as we shall see
below. If the Muslims of Medina ever
entertained the hope that the Jews in their city would as a body welcome
Muhammad Mustafa as the Prophet prophesied in their own books, they were
mistaken. In Deut. xviii. 18, they read:
"I will raise them up a Prophet from among their brethren, like unto
thee." (i.e., like unto Moses) which was interpreted by some of their doctors
as referring to Muhammad, and they came into Islam. The Arabs are a kindred branch of the Semitic
family, and are correctly described in relation to the Jews as "their
brethren"; and there is no question that there was not another Prophet
"like unto Moses" until Muhammad came; in fact the postcript of
Deuteronomy, which was written many centuries after Moses, says: "There
arose not a prophet since in Israel like unto Moses, whom the Lord knew face to
face." But the Jews as a body were jealous of Muhammad, and played a
double part. When the Muslim community
began to grow stronger they pretended to be of them, but really tried to keep
back any knowledge of their own Scriptures from them, lest they should be
beaten by their own arguments. The more general interpretation holds good in
all ages. Faith and Unfaith are pitted against each other. Faith has to
struggle against power, position, organization, and privilege. When it gains
ground, Unfaith comes forward insincerely and claims fellowship. But in its own
mind it is jealous of the armoury of sience and knowledge which Faith brings
into the service of Allah. But Allah
knows all, and if the people of Faith will only seek knowledge sincerely
wherefver they can find it,-even as far afield as
84 The
argument of i. 7
85 The
Jews in their arrogance might say: Whatever the terror of Hell may be for other
people, our sins will be forgiven, because we are the children of Abraham; at
worst, we shall suffer a short definite punishment and then be restored to the
"bosom of Abraham". This
bubble is pricked here. Read this verse
with ii. 81-82. The general application is also clear. If Unfaith claims some
special prerogative, such as race, "civilation," political power,
historical experience, and so on, these will not avail in Allah's sight. His
promise is sure, but His promise is for those who seek Allah in Faith, and show
it in their conduct. (2.80)
8
2 Surah Al-Baqarah
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
83 And remember We took a covenant from the children of
84 And remember We took your Covenant (to this effect): shed no blood
amongst you nor turn out your own people from your homes; and this ye solemnly
ratified and to this ye can bear witness. 88
85 After this it is ye the same people who slay among yourselves and
banish a party of you from their homes; assist (their enemies) against them in
guilt and rancor; and if they come to you as captives ye ransom them though it
was not lawful for you to banish them.
Then is it only a part of the Book that ye believe in and do ye reject
the rest? But what is the reward for
those among you who behave like this but disgrace in this life? and on the Day of Judgment they shall be
consigned to the most grievous penalty.
For Allah is not unmindful of what ye do. 89
8
Transliteration
Ayah 83
Yusuf Ali And remember We took a covenant from
the children of Israel (to this effect): worship none but Allah; treat with
kindness your parents and kindred and orphans and those in need; speak fair to
the people; be steadfast in prayer; and practice regular charity. Then did ye turn back except a few among you
and ye backslide (even now).
Transliteration Wa iz akhazna_ misa_qakum la_
tasfiku_na dima_'akum wa la_ tukhriju_na anfusakum min diya_rikum, summa
aqrartum wa antum tasyhadu_n(a).
Ayah 84
Yusuf Ali And remember We took your Covenant
(to this effect): shed no blood amongst you nor turn out your own people from your
homes; and this ye solemnly ratified and to this ye can bear witness.
Transliteration Summa antum ha_'ula_'i taqtulu_na
anfusakum wa tukhriju_na fariqam minkum min diya_rihim, taza_hara_na 'alaihim
bil ismi wal'udwa_n(i), wa iy ya'tu_kum usa_ra_ tufa_du_hum wa huwa muharramun 'alaikum ikhra_juhum
afatu'minu_na bi ba'dil kita_bi wa takfuru_na bi ba'd(in), fama_ jaza_'u may
yaf'alu za_lika minkum illa_ khizyun fil haya_tid dunya_, wa yaumal qiya_mati
yuraddu_na ila_ asyaddil 'aza_b(i), wa malla_hu bi ga_filin 'amma_
ta'malu_n(a).
Ayah 85
Yusuf Ali After this it is ye the same people
who slay among yourselves and banish a party of you from their homes; assist
(their enemies) against them in guilt and rancor; and if they come to you as
captives ye ransom them though it was not lawful for you to banish them. Then is it only a part of the Book that ye
believe in and do ye reject the rest?
But what is the reward for those among you who behave like this but
disgrace in this life? and on the Day of
Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do.
Transliteration Ula_'ikal lazinas tarawul haya_tad
dunya_ bil a_khirah(ti), fala_ yukhaffafu 'anhumul 'aza_bu wa la_ hum
yunsara_n(a).
Ayah 8
Yusuf Ali These are the people who buy the life
of this world at the price of the Hereafter; their penalty shall not be
lightened nor shall they be helped.
Transliteration Wa laqad a_taina_ musal kita_ba wa
qaffaina_ mim ba'dihi bir rusul(i), wa a_taina_ 'isabna maryamal bayyina_ti fa
ayyadna_hu bi ruhil qudus(i), afakullama_ ja_'akum rasulum bima_ la_ tahwa_
anfusukumus takbartum, fa fariqan kazzabtum wa fariqan taqtulu_n(a).
Notes
87 So
far from the Covenant being of the kind you suggest in ii. 80, the real Covenant
is about the moral law, which is set out in ii. 83. This moral law is universal and if you break
it, no privileges will lighten your punishment or help you in any way (ii. 8
88 Verse
83 referred to the universal moral law.
This verse 84 refers to its application under a special Covenant entered
into with the Jews of Medina by the new-born
89 I
understand "ransom them" here to mean "take ransom for
them" though most of the Commentators take it to mean "give ransom
for them". Mustafa had made a Pact
which, if it had been faithfully observed by all parties, would have brought a
reign of law and order for
2 Surah Al-Baqarah
Interpretation of
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87 We gave Moses the Book and followed him up with a succession of Apostles;
We gave Jesus the son of Mary clear (Signs) and strengthened him with the holy
spirit. Is it that whenever there comes
to you an Apostle with what ye yourselves desire not ye are puffed up with
pride? Some ye called impostors and
others ye slay! 89 90 91
88 They say "Our hearts are the wrappings (which preserve
Allah's word we need no more)." Nay
Allah's curse is on them for their blasphemy; little is it they believe. 92
93
89 And when there comes to them a Book from Allah confirming what is with
them although from of old they had prayed for victory against those without
faith when there comes to them that which they (should) have recognized they
refused to believe in it; but the curse of Allah is on those without Faith. 94
90 Miserable is the price for which they have sold their souls in
that they deny (the revelation) which Allah has sent down in insolent envy that
Allah of His Grace should send it to any of His servants He pleases; thus have
they drawn on themselves wrath upon wrath.
And humiliating is the punishment of those who reject Faith. 95
91 When it is said to them: "believe in what Allah hath sent
down" they say "We believe in what was sent down to us"; yet
they reject all besides even if it be truth confirming what is with them. Say: "Why then have ye slain the
prophets of Allah in times gone by if ye did indeed believe?" 9
92 There came to you Moses with clear (Signs); yet ye worshipped the
Calf (even) after that and ye did behave wrongfully.
93 And remember We took your Covenant and We raised above you (the
towering height) of Mount (Sinai) (saying): "Hold firmly to what We have
given you and hearken (to the Law)"; they said: "We hear and we
disobey"; and they had to drink into their hearts (of the taint) of the
calf because of their faithlessness.
Say: "Vile indeed are the behests of your faith if ye have any
faith!" 97 98 99
94 Say: "If the last Home with Allah be for you specially and
not for anyone else then seek ye for death if ye are sincere."
95 But they will never seek for death on account of the (sins) which
their hands have sent on before them.
And Allah is well acquainted with the wrong-doers. 100
9
Transliteration
Ayah 87
Yusuf Ali We gave Moses the Book and followed
him up with a succession of Apostles; We gave Jesus the son of Mary clear
(Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you an
Apostle with what ye yourselves desire not ye are puffed up with pride? Some ye called impostors and others ye
slay!
Transliteration Wa qa_lu qulubuna_ gulf(un), bal
la'anahumulla_hu bi kufrihim fa qalilam ma_
yu'minun(a).
Ayah 88
Yusuf Ali They say "Our hearts are the
wrappings (which preserve Allah's word we need no more)." Nay Allah's curse is on them for their
blasphemy; little is it they believe.
Transliteration Wa lamma_ ja_'ahum kita_bum
min'indilla_hi musaddiqal lima_ ma'ahum, wa ka_nu min qablu yastaftihuna 'alal
lazina kafaru, fa lamma_ ja_'ahum ma_ 'arafu kafaru bih(i), fa la'natulla_hi
'alal ka_firin(a).
Ayah 89
Yusuf Ali And when there comes to them a Book
from Allah confirming what is with them although from of old they had prayed
for victory against those without faith when there comes to them that which
they (should) have recognized they refused to believe in it; but the curse of
Allah is on those without Faith.
Transliteration Bi'samasy tarau bihi anfusahum ay
yakfuru bima_ anzalalla_hu bagyan ay
yunazzilalla_hu min fadlihi 'ala_ may yasya_'u mim 'iba_dih(i), fa ba_'u bi gadabin 'ala_
gadab(in), wa lil ka_firina 'aza_bum muhin(un).
Ayah 90
Yusuf Ali Miserable is the price for which they
have sold their souls in that they deny (the revelation) which Allah has sent
down in insolent envy that Allah of His Grace should send it to any of His
servants He pleases; thus have they drawn on themselves wrath upon wrath. And humiliating is the punishment of those
who reject Faith.
Transliteration Wa iza_ qila lahum a_minu_ bima_
anzalalla_hu qa_lu_ anu'minu bima_ unzila
'alaina_ wa yakfuru_na bima_ wara_'ahu_ wa
huwal haqqu musaddiqal lima_
ma'ahum, qul falima taqtulu_na
ambiya_'alla_hi min qablu in kuntum mu'minin(a).
Ayah 91
Yusuf Ali When it is said to them:
"believe in what Allah hath sent down" they say "We believe in
what was sent down to us"; yet they reject all besides even if it be truth
confirming what is with them. Say:
"Why then have ye slain the prophets of Allah in times gone by if ye did
indeed believe?"
Transliteration Wa laqad ja_'akum mu_sa_ bil
bayyina_ti summat takhaztumul 'ijla mim ba'dihi wa antum za_limu_n(a).
Ayah 92
Yusuf Ali There came to you Moses with clear
(Signs); yet ye worshipped the Calf (even) after that and ye did behave
wrongfully.
Transliteration Wa iz akhazna_ misa_qakum wa rafa'na_
fauqakumut tu_r(a), khuzu_ ma_ a_taina_kum bi quwwatiw wasma'u_, qa_lu_ sami'na_ wa 'asaina_ wa usyribu_ fi
qulu_bihimul 'ijla bi kufrihim, qul bi'sama_ ya'murukum bihi ima_nukum in
kuntum mu'minin(a).
Ayah 93
Yusuf Ali And remember We took your Covenant
and We raised above you (the towering height) of Mount (Sinai) (saying):
"Hold firmly to what We have given you and hearken (to the Law)";
they said: "We hear and we disobey"; and they had to drink into their
hearts (of the taint) of the calf because of their faithlessness. Say: "Vile indeed are the behests of
your faith if ye have any faith!"
Transliteration Qul in ka_nat lakumud da_rul
a_khiratu 'indalla_hi kha_lisatam min du_nin na_si fa tamannawul mauta in
kuntum sa_diqin(a).
Ayah 94
Yusuf Ali Say: "If the last Home with
Allah be for you specially and not for anyone else then seek ye for death if ye
are sincere."
Transliteration Wa lay yatamannauhu abadam bima_
qaddamat aidihim, walla_hu 'alimum biz
za_limin(a).
Ayah 95
Yusuf Ali But they will never seek for death on
account of the (sins) which their hands have sent on before them. And Allah is well acquainted with the
wrong-doers.
Transliteration Wa latajidannahum ahrasan na_si 'ala_ haya_tiw wa minal lazina
asyraku_, yawaddu ahaduhum lau yu'ammaru alfa sanah(tin), wa ma_ huwa bi
muzahzihihi minal 'aza_bi ay yu'ammar(u), walla_hu basirum bima_ ya'malu_n(a).
Ayah 9
Yusuf Ali Thou wilt indeed find them of all
people most greedy of life even more than the idolaters; each one of them
wishes he could be given a life of a thousand years; but the grant of such life
will not save him from (due) punishment for Allah sees well all that they do.
Transliteration Qul man ka_na 'aduwwal li jibrila fa innahu_
nazzalahu_ 'ala_ qalbika bi iznilla_hi musaddiqal lima_ baina yadaihi wa hudaw
wa busyra_ lil mu'minin(a).
Notes
89 I
understand "ransom them" here to mean "take ransom for
them" though most of the Commentators take it to mean "give ransom
for them". Mustafa had made a Pact
which, if it had been faithfully observed by all parties, would have brought a
reign of law and order for
90 As
to the birth of Jesus, cf. xix. 1
91 Notice
the sudden transition from the past tense in "some ye called
imposters" to the present tense in "others ye slay." There is a double significance. First,
reviewing the long course of Jewish history, we have come to the time of Jesus;
they have often given the lie to God's Apostles, and even now they are trying
to slay Jesus. Secondly, extending the
review of that history to the time of Muhammad, they are even now trying to
take the life of that holy Apostle. This
would be literally true at the time the words were promulgated to the
people. And this transition leads on
naturally to the next verse, which refers to the actual conditions before
Muhammad in
92 The
Jews in their arrogance claimed that all wisdom and all knowledge of God were
enclosed in their hearts. But there were
more things in heaven and earth than were dreamt of in their philosophy. Their claim was not only arrogance but
blasphemy. In reality they were men
without Faith. (I take Gulfan here to be
the plural of Gilafun the wrapping or cover of a book, in which the book is preserved.)
As usual, there is a much wider meaning. How many people at all times and among
all nations close their hearts to any extension of knowlege or spiritual
influence because of some little fragment which they have got and which they
think is the whole of Allah's Truth? Such an attitude shows really want of
faith and is a blasphemous limitation of Allah's unlimited spiritual gifts to
His creatures. [According to another view, the verse refers to the Jewish claim
that a covering had been placed over their hearts which prevented them from
grasping the message of the Prophet (peace be on him). See Ibn Kathir's
commentary on the verse. See also verse iv. 155.] (2.88)
93 The
root kafara has many shades of meaning: (1) to deny God's goodness, to be
ungrateful, (2) to reject Faith, deny His revelation, (3) to blaspheme, to
ascribe some limitation or attribute to God which is derogatory to His nature.
In a translation, one shade or another must be put forward according to the
context, but all are implied. (2.88)
94 The
Jews, who pretended to be so superior to the people without Faith - the
Gentiles - should have been the first to recognize the new Truth - or the Truth
renewed - which it was Muhammad's mission to bring because it was so similar in
form and language to what they had already received. But they had more arrogance than faith. It is this want of faith that brings on the
curse, i.e., deprives us (if we adopt such an attitude) of the blessings of
God. Again the lesson applies to a much wider circle than the Jews. We are all
apt, in our perverseness, to reject an appeal form our brother even more
summarily than one from an outsider. If we have a glimmering of the truth, we
are apt to make ourselves impervious to further truth, and thus lose the benefit
of Allah's Grace. (2.89)
95 Racial
arrogance made the Jews averse to the reception of Truth when it came through a
servant of God, not of their own race.
Again the lesson is wider. Is
that averseness unknown in our own times, and among other races? Yet how can a race or a people set bounds to
God's choice? God is the Creater and
Cherisher of all races and all worlds. (2.90)
9
97 Cf.
the introductory words of ii.
98 What
they should have said was: "We hear and we obey" this is the attitude
of the true men of Faith (ii. 285). (2.93)
99 After
the Commandments and the Law had been given at
100 The
phrase "What their hands have sent on before them" frequently occurs
in the Qur-an. Here, and in many places,
it refers to sins. In such passages as
lxxviii. 40, or lxxxi. 14, it is implied that both good and bad deeds go before
us to the judgement seat of God before we do ourselves. In ii. 110, it is the good that goes before
us. Our deeds are personified. They are witnesses for or against us, and
they always go before us. Their good or
bad influence begins to operate before we even know it. This is more general than the New Testament
idea in the First Epistle of St. Paul to Timothy, v. 24: "Some men's sins
are open beforehand, going before to judgment; and some men they follow
after." (2.95)
2 Surah Al-Baqarah
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
97 Say: Whoever is an enemy to Gabriel for he brings down the (revelation)
to thy heart by Allah's will a confirmation of what went before and guidance
and glad tidings for those who believe. 101
98 Whoever is an enemy to Allah and His angels and apostles to
Gabriel and Michael Lo! Allah is an enemy to those who reject faith.
99 We have sent down to thee manifest signs (ayat); and none reject
them but those who are perverse.
100 Is it not (the case) that every time they make a Covenant some party
among them throw it aside? - Nay most of them are faithless.
101 And when came to them an Apostle from Allah confirming what was with
them a party of the people of the Book threw away the Book of Allah behind
their backs as if (it had been something) they did not know! 102
102 They followed what the evil ones gave out (falsely) against the
power of Solomon; the blasphemers were not Solomon but the evil ones teaching
men magic and such things as came down at
103 If they had kept their faith and guarded themselves from evil far
better had been the reward from their Lord if they but knew!
Transliteration
Ayah 97
Yusuf Ali Say: Whoever is an enemy to Gabriel
for he brings down the (revelation) to thy heart by Allah's will a confirmation
of what went before and guidance and glad tidings for those who believe.
Transliteration Man ka_na 'aduwwal lilla_hi wa
mala_'ikatihi wa rusulihi wa jibrila wa mika_la fa innalla_ha 'aduwwul lil ka_firin(a).
Ayah 98
Yusuf Ali Whoever is an enemy to Allah and His
angels and apostles to Gabriel and Michael Lo! Allah is an enemy to those who
reject faith.
Transliteration Wa laqad anzalna_ ilaika a_ya_tim bayyina_t(in), wa ma_ yakfuru biha_
illal fa_siqu_n(a).
Ayah 99
Yusuf Ali We have sent down to thee manifest signs
(ayat); and none reject them but those who are perverse.
Transliteration Awakullama_ 'a_hadu_ 'ahdan nabazahu_
fariqum minhum, bal aksaruhum la_
yu'minu_n(a).
Ayah 100
Yusuf Ali Is it not (the case) that every time
they make a Covenant some party among them throw it aside? - Nay most of them
are faithless.
Transliteration Wa lamma_ ja_'ahum rasu_lum min
'indilla_hi musaddiqul lima_ ma'ahum nabaza fariqum minal lazina u_tul
kita_b(a), kita_balla_hi wara_'a zuhu_rihim ka'annahum la_ ya'lamu_n(a).
Ayah 101
Yusuf Ali And when came to them an Apostle from
Allah confirming what was with them a party of the people of the Book threw
away the Book of Allah behind their backs as if (it had been something) they
did not know!
Transliteration Wattaba'u_ ma_ tatlusy syaya_tinu 'ala_ mulki sulaima_n(a), wa ma_ kafara sulaima_nu wa
la_kinnasy syaya_tina kafaru_ yu'allimu_nan na_sas sihra wa ma_ unzila 'alal
malakaini bi ba_bila ha_ru_ta wa
ma_ru_t(a), wa ma_ yu'allima_ni min ahadin hatta_ yaqu_la_ innama_ nahnu fitnatun fa la_ takfur, fa yata'allamu_na minhuma_ ma_
yufarriqu_na bihi bainal mar'i wa zaujih(i), wa ma_ hum bi da_rrina bihi min ahadin illa_ bi iznilla_h(i), wa yata'allamu_na
ma_ yadurruhum wa la_ yanfa'uhum, wa laqad 'alimuu_ lamanisy tara_hu ma_ lahu_
fil a_khirati min khala_q(in), wa
labi'sa ma_ syarau bihi anfusahum, lau ka_nu_ ya'lamun(a).
Ayah 102
Yusuf Ali They followed what the evil ones gave
out (falsely) against the power of Solomon; the blasphemers were not Solomon but
the evil ones teaching men magic and such things as came down at
Transliteration Wa lau annahum a_manu_ wattaqau
lamasu_batum min'indilla_hi khair(un), lau ka_nu_ ya'lamu_n(a).
Ayah 103
Yusuf Ali If they had kept their faith and
guarded themselves from evil far better had been the reward from their Lord if
they but knew!
Transliteration Ya_ ayyuhal lazina a_manu_ la_
taqu_lu_ ra_'ina_ wa qu_lun zurna_ was
ma'u_ wa lil ka_firina 'aza_bun alim(un).
Notes
101 A
party of the Jews in the time of Muhammad ridiculed the Muslim belief that
Gabriel brought down revelations to Muhammad Mustafa. Michael was called in their books "the
great prince which standeth for the children of thy people": (Daniel xiii.
1). The vision of Gabriel inspired fear (Daniel,
viii. 1
102 I
think that by "the Book of God" here is meant, not the Qur-an, but
the Book which the People of the Book had been given, viz., the previous
Revelations. The argument is that Muhammad's Message was similar to Revelations
which they had already received, and if they had looked into their own Books
honestly and sincerely, they would have found proofs in them to show that the
new Message was true and from God. But
they ignored their own Books or twisted or distorted them according to their
own fancies. Worse, they followed
something which was actually false and mischeivous and inspired by the evil
one. Such was the belief in magic and
sorcery. These are described in the next
verse in terms referring to the beliefs and practices of the "People of
the Book." (2.101)
103 This
is a continuation of the argument in ii. 101.
The People of the Book, instead of sticking to the plain Books of
Revelations, and seeking to do the will of God ran after all sorts of occult
knowledge, most of which was false and evil.
Many wonderful tales of occult power attributed the power of Solomon to
magic. But Solomon dealt in not arts of
evil. It was the powers of evil that
pretended to force the laws of nature and the will of God; such a pretense is
plainly blasphemy. (2.102)
104 This
verse has been interpreted variously.
Whe were Harut and Marut? What
did they teach? Why did they teach
it? The view which commends itself to me
is that of the Tafsir Haqqani following Baidhawi and the Tafsir Kabir. The word "angels" as applied to
Harut and Marut is figurative. It means
"good men, of knowledge, science (or wisdom) and power." In modern language the word "angel"
is applied to a good and beautiful woman.
The earlier tradition made angels masculine, and applied to them the
attributes which I have mentioned, along with the attribute of beauty, which
was implied in goodness, knowledge, wisdom, and power. (2.102)
105 What
the evil ones learnt from Harut and Marut (see last note) they turned to
evil. When mixed with fraud and
deception, it appeared as charms and spells of love potions. They did nothing but cause discord between
the sexes. But of course their power was
limited to the extent to which God permitted the evil to work, for His grace
protected all who sought His guidance and repented and returned to Him. But apart from the harm that these false
pretenders might do to others, the chief harm which they did was to their own
souls. They sold themselves into slavery
to the Evil One, as is shown in the allegory of Goethe's Faust. That allegory dealt with the individual
soul. Here the tragedy is shown to occur
not only to individuals but to whole groups of people, for example, the People
of the Book. Indeed the story might be
extended indefinitely. (2.102)
2 Surah Al-Baqarah
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
104 O ye of Faith! say not (to the Apostle) words of ambiguous import
but words of respect; and hearken (to him); to those without faith is a
grievous punishment. 105
105 It is never the wish of those without faith among the people of the
Book nor of the Pagans that anything good should come down to you from your
Lord. But Allah will choose for His
special Mercy whom He will for Allah is Lord of grace abounding.
10
107 Knowest thou not that to Allah belongeth the dominion of the heavens
and the earth! And besides Him ye have neither patron nor helper.
108 Would ye question your Apostle as Moses was questioned of old? But whoever changeth from faith to unbelief
hath strayed without doubt from the even way. 108 109
109 Quite a number of the people of the Book wish they could turn you (people)
back to infidelity after ye have believed from selfish envy after the truth
hath become manifest unto them; but forgive and overlook till Allah accomplish
His purpose; for Allah hath power over all things. 110 111
112
110 And be steadfast in prayer and regular in charity: and whatever good
ye send forth for your souls before you ye shall find it with Allah; for Allah
sees well all that ye do. 113
111 And they say: "None shall enter paradise unless he be a Jew or
a Christian." Those are their (vain)
desires. Say: "Produce your proof
if ye are truthful."
112 Nay whoever submits his whole self to Allah and is a doer of good he
will get his reward with his Lord; on such shall be no fear nor shall they
grieve. 114 115
Transliteration
Ayah 104
Yusuf Ali O ye of Faith! say not (to the
Apostle) words of ambiguous import but words of respect; and hearken (to him);
to those without faith is a grievous punishment.
Transliteration Ma_ yawaddul lazina kafaru_ min ahlil
kita_bi wa lal musyrikina ay yunazzala 'alaikum min khairim mir rabbikum,
walla_hu yakhtassu bi rahmatihi may yasya_'(u), walla_hu zul fadlil 'azim(i)
Ayah 105
Yusuf Ali It is never the wish of those without
faith among the people of the Book nor of the Pagans that anything good should
come down to you from your Lord. But
Allah will choose for His special Mercy whom He will for Allah is Lord of grace
abounding.
Transliteration Ma_ nansakh min a_yatin au nunsiha_
na'ti bi khairim minha_ au misliha_, alam ta'lam annalla_ha 'ala_ kulli syai'in
qadir(un).
Ayah 10
Yusuf Ali None of Our revelations do We
abrogate or cause to be forgotten but We substitute something better or
similar; knowest thou not that Allah hath power over all things?
Transliteration Alam ta'lam annalla_ha lahu_ mulkus
sama_wa_ti wal ard(i), wa ma_ lakum min du_nilla_hi miw waliyyiw wa la_ nasir(in).
Ayah 107
Yusuf Ali Knowest thou not that to Allah
belongeth the dominion of the heavens and the earth! And besides Him ye have
neither patron nor helper.
Transliteration Am turidu_na an tas'alu_ rasu_lakum
kama_ su'ila mu_sa_ min qabl(u), wa may yatabaddalil kufra bil ima_ni fa qad
dalla sawa_'as sabil(i).
Ayah 108
Yusuf Ali Would ye question your Apostle as
Moses was questioned of old? But whoever
changeth from faith to unbelief hath strayed without doubt from the even
way.
Transliteration Wadda kasirum min ahlil kita_bi lau
yaruddu_nakum mim ba'di ima_nikum kuffa_ra_(n), hasadam min 'indi anfusihim mim
ba'dima_ tabayyana lahumul haqq(u), fa'fu_ wasfahu_ hatta_ ya'tiyalla_hu bi
amrih(i), innalla_ha 'ala_ kulli syai'in qadir(un).
Ayah 109
Yusuf Ali Quite a number of the people of the
Book wish they could turn you (people) back to infidelity after ye have
believed from selfish envy after the truth hath become manifest unto them; but
forgive and overlook till Allah accomplish His purpose; for Allah hath power
over all things.
Transliteration Wa aqimus sala_ta wa a_tuz
zaka_h(ta), wa ma_ tuqaddimu_ li anfusikum min khairin tajidu_hu 'indalla_h(i),
innalla_ha bima_ ta'malu_na basir(un).
Ayah 110
Yusuf Ali And be steadfast in prayer and
regular in charity: and whatever good ye send forth for your souls before you
ye shall find it with Allah; for Allah sees well all that ye do.
Transliteration Wa qa_lu_ lay yadkhulal jannata illa_
man ka_na hu_dan au nasa_ra_, tilka ama_niyyuhum, qul ha_tu_ burha_nakum in
kuntum sa_diqin(a).
Ayah 111
Yusuf Ali And they say: "None shall enter
paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are
truthful."
Transliteration Bala_ man aslama wajhahu_ lilla_hi wa huwa muhsinun falahu_ ajruhu_ 'inda rabbih(i), wa la_
khaufun 'alaihim wa la_ hum
yahzanu_n(a).
Ayah 112
Yusuf Ali Nay whoever submits his whole self to
Allah and is a doer of good he will get his reward with his Lord; on such shall
be no fear nor shall they grieve.
Transliteration Wa qa_latil yahu_du laisatin nasa_ra_
'ala_ syai'(in), wa qa_latin nasa_ra_ laisatil yahu_du 'ala_ syai'(in), wa hum
yatlu_nal kita_b(a), kaza_lika qa_lal lazina la_ ya'lamu_na misla qaulihim,
falla_hu yahkumu bainahum yaumal qiya_mati fima_ ka_nu_ fihi yakhtalifu_n(a).
Notes
105 What
the evil ones learnt from Harut and Marut (see last note) they turned to
evil. When mixed with fraud and
deception, it appeared as charms and spells of love potions. They did nothing but cause discord between
the sexes. But of course their power was
limited to the extent to which God permitted the evil to work, for His grace
protected all who sought His guidance and repented and returned to Him. But apart from the harm that these false
pretenders might do to others, the chief harm which they did was to their own
souls. They sold themselves into slavery
to the Evil One, as is shown in the allegory of Goethe's Faust. That allegory dealt with the individual soul. Here the tragedy is shown to occur not only
to individuals but to whole groups of people, for example, the People of the
Book. Indeed the story might be extended
indefinitely. (2.104)
107 The
word which I have translated by the word "revelations" is Ayat. See C.41 and n. 15. It is not only used for verses of the Qur-an,
but in a general sense for God's revelations, as in ii. 39 and for other Signs
of God in history or nature, or miracles, as in ii.
108 Moses
was contantly harassed with foolish, impertinent, or disingenuous questions by
his own people. We must not follow that
bad example. Questions should be asked
only for real instruction. (2.108)
109 "Even
way": the Arabic word sawaa signifies smoothness as opposed to roughness:
symmetry as opposed to want of plan; equality or proportion as opposed to want
of design; rectitude as opposed to crookedness; a mean as opposed to extremes;
and fitness for the object held in view as opposed to faultiness. (2.108)
110 There
words are used in the Qur-an, with a meaning akin to "forgive" but
each with a different shade of meaning.
Afa (here translated "forgive") means to forget, to obliterate
from one's mind. Safaha (here translated
"overlook") means to turn away from, to ignore, to treat a matter as
if it did not affect one. Gafara (which does not occur in this verse) means to
cover up something as God does to our sins with His grace; this word is
particularly appropriate in God's attribute of Gaffar, the One who forgives
again and again. (2.109)
111 The
word Amr is comprehensive and includes (1) an order or command as in xcvi. 12;
or (2) a purpose, design, will as in xviii. 82; or (3) affairs, working, doing,
carrying out or execution of a design, as in lxxxix 5. In many cases some of these meanings run
together. (2.109)
112 Note
how this phrase, seemingly repeated from ii. 10
113 Cf.
ii. 95 n. (2.110)
114 The
word translated "self" is Wajh, a comprehensive Arabic word. It means (1) literally "face" but
it may imply (2) countenance or favour, as in xcii. 20; (3) honour, glory,
Presence as applied to God, as in ii. 115 and perhaps also in lv. 27; (4)
cause, sake ("for the sake of") as in lxxvi 8; (5) the first part,
the beginning as in iii. 71; (
115 This
phrase comes in aptly in its own context many times. In this Sura it occurs in 11, 38,
2 Surah Al-Baqarah
Interpretation of
the Meanings of the Noble Quran in English Language by A.Yusuf Ali
113 The Jews say: "The Christians have naught (to stand)
upon"; and the Christians say: "The Jews have naught (to stand)
upon." Yet they (profess to) study the
(same) Book. Like unto their word is
what those say who know not but Allah will judge between them in their quarrel
on the Day of Judgment. 11
114 And who is more unjust than he who forbids that in places for the
worship of Allah Allah's name should be celebrated? Whose zeal is (in fact) to ruin them? It was not fitting that such should
themselves enter them except in fear.
For them there is nothing but disgrace in this world and in the world to
come an exceeding torment. 117
115 To Allah belong the East and the West; whithersoever ye turn there
is the presence of Allah. For Allah is
All-Pervading All-Knowing. 118
11
117 To Him is due the primal origin of the heavens and the earth; when
He decreeth a matter He saith to it: "Be"; and it is. 120
118 Say those without knowledge: "Why speaketh not Allah unto Us?
Or why cometh not unto Us a sign?" So said the people before them words of
similar import. Their hearts are
alike. We have indeed made clear the
signs unto any people who hold firmly to faith (in their hearts).
119 Verily We have sent thee in truth as a bearer of glad tidings and a
warner. But of thee no question shall be
asked of Companions of the blazing fire.
120 Never will the Jews or the Christians be satisfied with thee unless
thou follow their form of religion. Say:
"The guidance of Allah that is the (only) guidance." Wert thou to follow their desires after the
knowledge which hath reached thee then wouldst thou find neither protector nor
helper against Allah.
121 Those to whom We have sent the book study it as it should be
studied; they are the ones that believe therein; those who reject faith therein
the loss is their own.
Transliteration
Ayah 113
Yusuf Ali The Jews say: "The Christians
have naught (to stand) upon"; and the Christians say: "The Jews have
naught (to stand) upon." Yet they
(profess to) study the (same) Book. Like
unto their word is what those say who know not but Allah will judge between
them in their quarrel on the Day of Judgment.
Transliteration Wa man azlamu mimmam mana'a
masa_jidalla_hi ay yuzkara fihas muhu_ wa sa'a_ fi khara_biha_, ula_'ika ma_
ka_na lahum ay yadkhulu_ha_ illal kha_'ifin(a), lahum fid dunya_ khizyuw wa lahum fil a_khirati
'aza_bun 'azim(un).
Ayah 114
Yusuf Ali And who is more unjust than he who
forbids that in places for the worship of Allah Allah's name should be
celebrated? Whose zeal is (in fact) to
ruin them? It was not fitting that such
should themselves enter them except in fear.
For them there is nothing but disgrace in this world and in the world to
come an exceeding torment.
Transliteration Wa lilla_hil masyriqu wal magribu fa
ainama_ tuwallu_ fa samma wajhulla_h(i), innalla_ha wa_si'un 'alim(un)
Ayah 115
Yusuf Ali To Allah belong the East and the
West; whithersoever ye turn there is the presence of Allah. For Allah is All-Pervading All-Knowing.
Transliteration Wa qa_lut takhazalla_hu waladan
subha_nah(u_), bal laha_ ma_ fis sama_wa_ti wal ard(i), kullul lahu_
qa_nitu_n(a).
Ayah 11
Yusuf Ali They say: "Allah hath begotten a
son"; Glory be to Him. Nay to Him
belongs all that is in the heavens and on earth; everything renders worship to
Him.
Transliteration Badi'us sama_wa_ti wal ard(i), wa
iza_ qada_ amran fa innama_ yaqu_lu lahu_ kun fa yaku_n(u).
Ayah 117
Yusuf Ali To Him is due the primal origin of
the heavens and the earth; when He decreeth a matter He saith to it:
"Be"; and it is.
Transliteration Wa qa_lal lazina la_ ya'lamu_na lau
la_ yukallimunalla_hu au ta'tina_ a_yah(tun), kaza_lika qa_lal lazina min
qablihim misla qaulihim, tasya_bahat qulu_buhum, qad bayyannal a_ya_ti li
qaumiy yu_qinu_n(a).
Ayah 118
Yusuf Ali Say those without knowledge:
"Why speaketh not Allah unto Us? Or why cometh not unto Us a sign?"
So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the signs unto any
people who hold firmly to faith (in their hearts).
Transliteration Inna_ arsalna_ka bil haqqi basyiraw
wa nazira_(n), wa la_ tus'alu 'an asha_bil
jahim(i).
Ayah 119
Yusuf Ali Verily We have sent thee in truth as
a bearer of glad tidings and a warner.
But of thee no question shall be asked of Companions of the blazing
fire.
Transliteration Wa lan tarda_ 'ankal yahu_du wa lan
nasa_ra_ hatta_ tattabi'a millatahum, qul inna hudalla_hi huwal huda_, wa
la'inittaba'ta ahwa_'ahum ba'dal lazi ja_'aka minal 'ilm(i), ma_ laka minalla_hi
miw waliyyiw wa la_ nasir(in).
Ayah 120
Yusuf Ali Never will the Jews or the Christians
be satisfied with thee unless thou follow their form of religion. Say: "The guidance of Allah that is the
(only) guidance." Wert thou to
follow their desires after the knowledge which hath reached thee then wouldst
thou find neither protector nor helper against Allah.
Transliteration Allazina a_taina_humul kita_ba
yatlu_nahu_ haqqa tila_watih(i),
ula_'ika yu'minu_na bih(i), wa may yakfur bihi fa ula_'ika humul kha_siru_n(a).
Ayah 121