Dr. Zohurul Hoque was born in Assam province of India on October 11, 1926 in a devout Sunni family. His parents took extra care to teach him Arabic from his childhood. When he graduated from high school, he had scored highest marks in Arabic in the whole state of Assam. His interest in writing was partly triggered by an old dilapidated Remington typewriter that he had purchased (and still owns) as a high school student during the World War II. The typewriter was his constant companion throughout his life churning out pages after pages of thoughtful writings.
His keen interest in religion started in the early 50s when he was still a student in the medical school. What started with initial jotting down of points, notes, observations on t he Holy Qur-an and Hadith, partly from reading volumes of books and partly from discussions held with others, over a time developed into a systematic approach to understand the intricacies of the Divine message in the light of rational thinking. His deep-rooted Islamic values and ideologies guided him constantly in his pursuit of spiritual knowledge. In the seventies Dr. Hoque felt a pressing need for a Bengali translation of the Qur-an to serve the four million Bengali Muslim population living in Assam. Until this point in time, nobody produced a commentary of the Holy Qur-an for the Bengali community in Assam. In 1986, culminating twelve years of strenuous work, Dr. Hoque published his Bengali translati on of the Holy Qur-an. Meanwhile Dr. Hoque engaged himself in translating the Holy Qur-an in Assamese, the native language of the Assam province. The first Assamese translation of the Qur-an by another scholar was incomplete and out of print for a long time. After eight years of arduous work, Dr. Hoque published the only complete Assamese translation of the Qur-an in three volumes. Dr. Hoque's approach to the Holy Qur-an is immensely refreshing, endowed with very rational, scientific and proper Islamic perspective within the scope of broad Sunni understanding, however, outside of any bias to any particular school of thought. Since 1993, he was busy with the English version of t he translation of the Holy Qur-an. In 2000, this translation was published from USA. Thus, he became uniquely recognized as only translator to have translated the Quran in three different languages. Currently, at the age of 77 years, he is working on detailed footnote commentaries of the Holy Qur-an, to be published simultaneously in separate volumes in English, Bengali and Assamese languages. The second edition of Bengali version (without footnote commentary) is now available at this site. In his professional career, Dr. Hoque is a Public Health expert. He studied Public Health at the University of Calcutta and at the University of Michigan, Ann Arbor. He worked as Director of Health Services for the state of Assam, India and as a National Consultant to World Health Organization. During his official career, he had built several (20+) hospitals in underserved Muslim communities of Assam.
Hoque pays attention to details. At age 70, he learnt Adobe PageMaker and Photoshop. Using these two software, he did the complete page formatting of the Translation and Commentary on the Holy Qur-an and majority of the formatting the Arabic verses included in this book. Translation and Commentary on the Holy Qur-an: Contains Arabic text, its English translation with brief explanation of verses. The explanations are given in a unique way by placing them in parenthesis along with the actual translation. The flow of text between actual translation and the explanations gives a smooth textual flow. Outstanding feature of the translation is its loyalty to the actual Arabic – in terms of grammatical syntax and word usage. No Arabic word from the Qur'an was left untranslated and no new words were introduced inside the translation to elaborate a point, to justify a given opinion or for the sake of English writing TRANSLATION: Every attempt has been made to make the translation accurate and correct with the Arabic text of the Holy Qur-an. This translation is literal, not literary. No Arabic word omitted from translation due t o negligence, arbitrary reason or for the sake o f English writing. No new words introduced inside the translation to elaborate a point, to justify a given opinion or for the sake of English writing. The translation does not show allegiance to any group or any particular school of thought. EXPLANATION: In addition to the translation, explanation of each verse is given at the bottom of every page The explanation is within parenthesis along with the translation, using proverbial and ornamental language. Instead of Biblical English, use of contemporary American English made the flow of text very lucid and immensely readable. The commentary is easy to comprehend. The comments are authentic, logical and scientific based on the Holy Qur-an and Hadith. Use of separate typefaces made the commentary and the actual translation distinct. REFERENCES: Cross-references with the verses of t he Holy Qur-an, Hadith, Bible and other scriptures have been given abundantly at appropriate places. Anyone willing to study the Holy Qur -an in depth and make comparative study with other scriptures will find this Commentary very useful ready-reference book. Such elaborate reference system has not been seen in any other translations of the Holy Qur-an. INDEX: The index is descriptive and elaborate, covering 112 pages. Merely reading the index helps in understanding what the Holy Qur-an says about a particular subject. This unique index makes it very useful and handy for researchers, scholars or just anybody who is interested i n Islamic studies. COMMENTARY
The principle of commentary in the Translation and Commentary on the Holy Qur-an is based on the following verse from Surah Al-e-Imran:
In late 1980s, a computer 'replaced' his Remington typewriter. The unused but always clean Remington still sits on his desk, while several computers departed with less grace in last ten years. Dr.
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He it is Who has revealed to you the Scripture, whereof some Ayats are Decisive- these are t he Mother of the Scripture, and others are allegorical. Then as to those in whose hearts there is perversity, they i n fact follow the allegorical part of it seeking trouble and seeking to give it interpretations. But no one knows the interpretation of it
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of a particular verse, which appears quite brief, could actually run into several pages.
except Allah. And the steadfast in knowledge would say: "We believe in it,- the whole is from the presence of our Rabb." And no one minds except those possessed of understanding. (Surah Al-e-Imran: 6)
3:6 He it is Who has revealed to you (O Muhammad!) the Scripture, whereof some Ayats (or verses)are Decisive (and fundamental, giving rise to a definite meaning) - these are the Mother (i.e. Foundation) of the Scripture, and others are allegorical (or ornamental, giving different meanings, such verses must be interpreted on t he basis of the fundamental ones, 39:23). Then as to those in whose hearts there is perversity, they in fact follow the allegoric al part of it seeking (to create) trouble and seeking to give it (imaginary) interpretations (in the form of mythological stories, instead of basing on the fundamental verses of the Quran; and when they fail to justify their myths with other verses, they claim one or the other verse as abrogated; whereas there is no discrepancy nor any abrogation in the entire Qur-an, 4:82). But no one knows the (true) interpretation of it except Allah (and so their inherent meanings will be available in the God-sent Qur-an, not in man-made stories). And the steadfast in knowledge (4:162, who extract the inner meaning of these verses by proper study and research, 38:29; 47:24) would say: "We believe in it,- t he whole (of it) is from the presence of our Rabb (Who has made the whole Qur-an easily understandable, 26:195; 44:58)." And no one minds (this rule of interpretation) except those possessed of understanding. In the Translation and Commentary on the Holy Qur- an, upper half of each page is literal translation of the Holy Qur-an. The commentary is placed in the bottom half of the page in a littl e innovative way. As you can see in the above example, the commentary is placed inside parenthesis juxtaposed with the translation. It is like reading the translation all over again, this time with commentary, just enough to clearly elucidate the implied meaning. The flow of the text of the translation and commentary is maintained such that there is no break in rhythm or textual flow. To get more idea of how it reads, please click here to visit Surah Baqarah or Surah Yusuf. Translation and Commentary on the Holy Qur-an is not a footnote type commentary. Traditional footnote commentaries often emphasize on one verse or few words at the discretion of the cemmentator. At the same, other vesres may not be explained at all. In Translation and Commentary on the Holy Qur-an , 99% verses are explained, however simple the verse may appear, thus readers are not forsaken to guess or speculate the meaning.
The need to reinterpret detailed footnote is avoided in the Translation and Commentary on the Holy Qur-an . Obviously this has limited the scope to engage in detailed discussion of a verse in the light of classical or modern commentators of the Holy Qur-an or discuss t wo or three different schools of thoughts. It is important to remember that the message of the Holy Qur-an is not a mbiguous to have two or three fundamentally different schools of thoughts. In case of all egorical verses, we have provided interpretations based on Holy Qur-an, with appropriate cross-references to substantiate the interpretation. Keeping this fact in mind the commentary in Translation and Commentary on the Holy Qur-an is made succinct and to the point - to bring out the implied meaning with least degree of effort by a busy reader of today. Translation and Commentary on the Holy Qur-an does not discuss or refer to Arabic folklore, historic legend or medieval Arab literature. Understanding of Holy Qur-an is often hampered due to overbearing emphasis on such legends and folklore. It is important to remember that the Holy Qur-an is best explained by the Holy Qur-an itself (11:1; 75:18,19). When some incidents are discussed, Translation and Commentary on the Holy Qur-an also refers abundantly to authentic Hadith. Although the commentary may appear appear succinct, succinct, it provides extensive cross-references to other verses. Therefore, commentary
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Regarding use of lots of cross-references from Old and New Testament, the idea is not to obtain support from them, rather to show where Holy Qur-an made a point distinctly different from what is mentioned in those Books. Interfaith studies have become a serious matter among many Islamic and Judeo-Christian researchers. Use of such references in the commentary is expected to help them as much as it would help a Muslim reader.
One of the strong features of the Translation and Commentary on The Holy Qur-an is its Index which spans 112 pages. Almost all the topics, concepts, issues, names, places etc. are indexed making it a valuable tool for researchers, students or just anybody who is interested in the Qur-an. For example, Adam has 36 entries and 67 references - the largest or one of the largest entries on Adam in any existing translation of the Qur-an. In total there are over 900 topics, over 5,000 sub-topics and over 10,000 references to the verses. Following is a sample of one page of the exhaustive Index. Famine at Makkah opponents of Muhammad threatened with, 6:65; 16:112; 23:75. prophecy of, 44:10-11. Fasting exemption from, for incapacitated persons 2:184. expiation for breaking, : see Expiation (fasting). expiatory, in compensation of certain pitfalls 2:196; 4:92; 5:89,95;58:3-4. forbidden things during the hours of, 2:187. Itikaf during the month of, 2:187. nations of earlier ages also observed, 2:183. Ramadan is the month for, 2:185. sick and travelers to observe, for other days 2:184-185. taciturn, in gratitude to Allah 3:40; 19:10,26. times of, from dawn to sunset 2:187. Fatalism : see Predestination. Fath : S. 48. Fatihah : S. 1. Fatir : S. 35. Fear evil-one should not draw, of the righteous 3:174. hope and, with which to call Allah : see Allah (fear). hypocrites have greater, of men than of Allah : see Hypocrites (fear). righteous will have no, nor grief 2:38,62,112,262,274,277; 2:38,62,112,262,2 74,277; 3:169; 5:69; 6:48; 7:35,49; 10:62; 41:30; 43:68; 46:13 Fear of Allah : see also Reverence. chastisement does not inflict those who have, 70:27. mercy of Allah received through, 7:56. reclamation through, 2:74. reward of, is certain 67:17. signs of Allah are sent to arouse, 17:59. Female Slaves adultery of, calls for half t he punishment : see Adultery(punishment). marriage of, 2:221; 4:3. --, procedure therein 4:25. prostitution to which, must not be subjected 24:33. sexual relation with, only by marriage 4:25. Females : see Women Fighting acquisition in, distribution thereof : see Acquisition in War -- without, distribution thereof : see Fai'. aggression in, is forbidden 2:190 Allah's way in which, should be done 2:190,244;
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3:166; 4:74-76,84. captives taken in, : see Prisoners of War cessation of, when enemy party desists from it 2:191-193. --, -- inclines to peace : see (peace) --, when Makkah is conquered 2:191. --, when persecution stops 2:193; 8:39. Use of plenty of cross-references is a nother unique feature of this translation. In most of the verses, a reader can find citation of other verse where the same or similar thoughts are mentioned - in the Qur-an as well as in the Bible. The message of the Qur-an can often be viewed as a nexus of highly interconnected, interwoven verses. Concepts, verses, theories are oft-repeated. The Qur -an has its own 'check and balance' syste m. A concept or theory occurring at one place is supported, elaborated, substantiated or explained at another or several other places. While on one hand these cross-references justifies the given commentary, on the other hand, it provides a platform to undertake serious research for anyone who wants to go the extra mile to understand the Qur-an. This feature is not available in any existing translations of the Qur-an. Some Examples: Forbidden Food: The issues regarding forbidden food are described in 4 di fferent Surahs. The very first time it is mentioned in Surah Baqarah verse 2:173. Reading this verse in any other translation would not provide a reader the links to other related verses. A reader can search it in the Index, provided that it is indexed. However, reading this verse in the Translation and Commentary on The Holy Qur-an, a reader can immediately find the cross-references of various other similar verses occurring elsewhere. Forbidden for us are all animals that die of itself: 2:173; 5:3; 6;146; 16:115 Forbidden for us is the blood: 2:173; 6:146 Forbidden for us is the swine: 2:173; 5:3; 6:146; 16:115 Forbidden for us is any food over which names of deities other than Allah has been invoked: 2:173; 6:119; 6:122.
Let us read two actual sample verses. Please note the use of several cross-references: Verse 2:173 173 He has forbidden you (to eat) only what dies of itself (5:3; 6:146; 16:115; Lev. 17:15), and the blood (poured forth, 6:146; Lev. 7:26), and the flesh of swine (Lev. 11:7; Matt. 7:6; 8:30 -32; Mark 5:11,12; II Pet. 2:22, as in its flesh the cysts of Taenia of Taenia solium or Porktapeworm and of Trichinella Trichinella spiralis, spiralis, which cannot be destroyed by ordinary cooking, usually exist, besides its habit is the dirtiest of all; thus these three forbidden foods have have a pernicious effect upon the humaneness, and his physical and moral systems), and that over which (instead of mentioning the name of Allah, 6:119,122, the name of) any other than Allah has been invoked(while slaughtering it, including those sacrificed for idol, 5:3, since by devouring such meat the spiritual side is affected, Acts 15:29). But whoever is constrained (and eats of t he forbidden food under compelling circumstances), without being disobedient (to His instructions) nor exceeding the limit (of dire necessity), no sin be upon him then. Allah is certainly most Forgiving (of the defaulters), most Rewarding (of the obedient).
the blood (flowed out, 6:146, in which the toxins circulate), and the flesh of swine (which is very filthy in nature and repository of diseases, 2:173), and what is slaughtered with (invoking any) other than Allah upon it (as it is detrimental to the spiritual aspect of man, 2:173; 5:3-4; 6:122,139-146; Acts 15:29); but whoever is compelled by necessity (to eat them under extreme hunger), without being rebellious and not exceeding t he limit (of dire necessity), then Allah is indeed most Forgiving (against faults), most Rewarding(for his actions). Do not die other than as a Muslim: While reading verse 2:132 where Allah says " so do not die unless you be Muslim", you will find th e cross-reference of other verse 3:101 where the exact message is mentioned again. It is possible to find the related verses from the Index, however, citation of relevant verses inside a verse makes the quest easy for the readers, as seen in the example on forbidden food above. Qur-an was revealed in the month of Ramadan: While reading verse 2:185 where Allah says " The month of Ramadan is the one in which the Qur-an was revealed ", you will find the cross-reference of 2 other verses 44:3 and 97:1 where the same thought is mentioned. Prophecy of birth of Yahya: In the verse 3:38 Allah gives the glad-tiding of birth of prophet Yahya. Without searching in the Index, can a reader tell if the prophecy of birth of Yahya is mentioned el sewhere? InTranslation and Commentary on The Holy Qur-an , you can immediately find the cross-references of 2 other similar verses 19:7 and 21:90. This makes it possible to undertake an intelligent and informative study on the Qur-an. Boiling water will be given as drink in the Hell: While reading any verse where Allah narrates the plight of dwellers of the Hell, as " ... for them is a drink of boiling water....", a reader can find the cross-reference of a chain of other verses where the same thought of offering boiling water as drink is mentioned e.g. 6:70; 10:4; 14:16-17; 18:29; 37:67; 44:46; 47:15;6:54-55 and 88:5. Use of such cross-references opens up avenues for in-depth study on the relevant topic. Nabis were sent to every community: While reading verse, e.g. 4:164 where Alla h mentions about sending rasuls to every community, a reader can find the crossreference of a chain of other verses like 10:47; 15:10; 16:36; 16:63; 35:24; 40:78 etc. where the same or similar statement is mentioned.
These are just few example s of use of cross-references. Such elaborate reference system has not been seen in any other translations of the Holy Qur-an.
Verse 16:115 115 He has forbidden you (to eat) only what dies of itself (i.e. the meat of dead animals which is noxious to human nature), and
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The Holy Qur'ān is the Book that has fascinated people of every age and every nation. It has transformed nations, created civilizations and is a part of every day life of 1.2 billion people all over the world. Written in classical Arabic, it has generated immense interest among people of all
languages that there is at least one translation of the Qur'ān in virtually every language. Dr. Zohurul Hoque had published a translation of the Holy Qur'ān with short comments in 2000. Due to its popularity and demand for a contemporary commentary for readers of Western Hemisphere, we are praparing an exhaustive edition.
The commentary is based on the true teachings of the Qur'ān combined with the knowledge base of 21st century.
The Qur'ān (lit. recitation) divine revelations from God to Muhammad (peace be upon him). him). Simply The Qur'ān (also spelt Quran, Koran) is the complete collection of divine speaking it is a Book of temporal and spiritual guidance for entire mankind. The Book has fascinated people of every age and every nation. It has transformed nations, created civilizations. Today it is part of every day life of 1.2 billion people all over the world. Written in classical Arabic, it has generated immense interest among people of all languages. There is at lea st one tr anslation anslation of the Qur'ān in virtually every language. Dr. Zohurul Hoque published a translation of the Holy Qur'ān with brief comments in 2000. Due to its popularity and demand for a fairly detailed contemporary commentary for readers of West, he has prepared an exhaustive foot-note commentary, to be published soon. The commentary is
based on the true teachings of the Qur'ān combined with the knowledge base of 21st century.
At the request of the readers, this site provides excerpts of the forthcoming commentary on the Qur'ān by Dr. Zohurul Hoque and Husain Nuri. Please note that the work is still undergoing intense editing. The texts a s presented in this website may not be the final versions, and may not be included as it is in the printed book. We would appreciate your comments, suggestions to improve this translation and commentary, that has taken several decades of regular long hours.
2:7 Allāh has set a seal upon th eir hearts, and upon their hearing, and upon their sight is a veil; and for them is a great chastisemen chastisement. t. 2:7 The natural law of cause and consequence is illustrated with this symbolic use of sealing the hearts and hearings. Since the habitual disbelievers refuse to open their hearts to perceive the truth (4:155; 6:46; 7:100-101; 9:87,93; 16:108; 17:46; 30:59; 40:35; 47:16; 63:3) their hearts are symbolically sealed and since they do not l end their ears to listen to the truth their faculty of listening is also sealed (31:7; 45:23). The act of sealing is defined with the term khatam, whereas elsewhere taba‘a taba‘a,, also meaning to seal, is used to mean sealing (see usage 4:155; 6:46; 9:87;
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16:108; 33:40). Furthermore since they do not use their vision to distinguish truth from falsehood, the same law places a veil ( ghishāwa ) upon their faculty of perception (45:23). Sealing can be viewed as a relatively permanent condition under ordinary circumstances; nevertheless it may not be absolutely irreversible. Sight is not ‘sealed’ rather veiled indicting to its wider, and easier reach; therefore it is the first faculty that has capability to usher the rest of the faculties into reasonable direction. While the faculty of hearing and understanding would require great deal of effort, sight is relatively easy to apply; nonetheless it is dependent upon other faculties to interpret the visual
cues. In as much as Allāh establishes all natural laws, the act of sealing is therefore attributed to Him. It is noteworthy that the state of spiritual stagnation of the disbelievers is not the result of predestination, a concept rejected in Islam. Human being is endowed with freedom of choice, particularly about adopting godly or ungodly ways in life, nothing is imposed upon him. The severe chastisement for the rejecters of truth is nothing but a retribution for leading a heedless life.
2:25 And give glad tidings to those who believe and do good, that for them are Gardens, beneath which flow the rivers! every time they are provided from these with fruit as a provision, they say: “This is what we were provided with in the past”; for, they are given it in resemblance. And they have in them pure companions, and they therein abide . 2:25 Mere verbal declaration of faith bears no meaning unless the faith is demonstrated through lifelong righteous actions. This principle points out: (a) no form of religious lethargy or superficial religious identity would serve the desired objective, and (b) every person is sole determinant of his or her ultimate destiny. The phrase gardens beneath which flows the river is river is frequently used (3:15; 13:35; 14:23; 22:14; 25:10; 47:15; etc.) as parable to describes some of the tangible rewards for the believers. Heavenly rewards are often described in context of arid, barren topography of the Arabia and in terms that desert Arabs at the time of revelation could easily relate and understand. When fruits will be provided as provision (rizk ) in the heaven, the beneficiaries would recognize the fruits as something that t hey were promised during their life on the earth as reward for leading a righteous life. Various exegetes described the fruits with speculative details, however, the fruits are only part of the parable; the true nature of the fruits is unknown and they would be given in resemblance of what is currently narrated. The term pure companions is historically interpreted in androcentric context, however azwāj(pl. lit. couple, pair) is indicative of one of the spouse that can be male or female (see 37:48; also 36:56; 44:54; 52:20). The reward mentioned in this verse or elsewhere is for all believers irrespective of whether they are men or women.
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2:29 He it is Who has created for you everything everything that are in the earth; moreover He turned to the space; so that He perfected them into seven heavens; for He is Knower of all things. 2:29 The term thumma is generally interpreted to mean ‘then’ or ‘next’, however it may also be used in the sense of conjunction without denoting sequence of time (Tabari, Qurtubi, Ibn Kathīr,
Zamakhsharī). Commenting on this verse Zamakhsharī further notes that God is beyond time and movement and the usage thumma signifies the difference between the two creations. God’s turning towards ( istawā ) the heaven indicates His exercising dominion and authority in the creation (see usage 41:11). The term samā (lit. heaven, sky) is applied to anything that is spread like a canopy over any other thing, in this instance the visible sky, spread over the earth. In wider context this also has the connotation of the cosmic system. In Arabic literary style, seven (sab‘a ( sab‘a)) often denotes ‘several’ or ‘many’ (Tāj al ‘Arus; Lisān al-‘Arab), just as seventy sevent y or seven hundred often means many more or countless (see usage in 2:261; 9:80; 23:17). The seven heavens is used to signify multiple cosmic system in the universe (41:11; 65:12; 79:30), whether they are solar systems within the same Milky Way Galaxy, consisting of several billion stars one of which happens to be the sun, or many other galaxies in the ever expanding universe. Today when the branch of astronomy has opened up the properties of the universe like never before, a prudent
approach would be to understand the Qur’ānic allusion of universe based on the current knowledge. To limit the heaven to seven literal skies would not only undermine Allāh’s infinite creativity, but also evidence Muslim's lethargy to embrace scientific truth.
2:183 O you who believe! Sawm is prescribed for you, as it was prescribed to those who preceded you,— that you may practice reverence,— 2:183 The word sawm means to abstain from something. Since abstinence from eating is the key part of sawm of sawm,, it is typically understood as fasting . The word ideally implies refraining from all kinds of eating and passions from dawn to dusk in the month of Ramadan, the ninth month of
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fasting was prescribed and practiced by followers of all religion. In Islam the practice of sawm of sawm became an institution in itself, aimed at improving the moral and spiritual condition of man, pointed out at the end of the verse. In order to understand the inner objective of sawm of sawm,, it is
important to note Allāh has given two basic primordial instincts in all living organisms: instinct to preserve the self, and instinct to preserve the species. In order to preserve the first instinct all living organisms need to eat food and in order to preserve the species all living organism need to mate. However, among all living organisms human being, by virtue of their superior faculty, has the unique ability to control his instincts in a social environment. The objective of sawm of sawm is to let human being use these abilities, in obedience to divine injunctions, by consciously abstaining from the basic instincts of preservation of o f self and preservation of species. species. If a person can restrict these lawful and legal instincts in a disciplined manner, it should be easy for him or her to shun unlawful and illegal evil urges, which are not only injurious to human but also forbidden by God. Due to this reason at the end of the verse a possibility of attaining taqwa (cf. v. 2) is mentioned, since fasting will not automatically qualify a person to reach piety.
2:220 concerning this world and the Hereafter. And they ask you about the orphans. Say: “To set right for them is the best.” And if you become copartners with them, then they are your brethren. But Allah knows the mischief-makers from the right doers. And if Allah had willed He could certainly have made difficult for you; surely Allah is Exalted in Might, most Wise. 2:220 The Qur’ān always sides with the righteous underprivileged, deprived, weak members of the society. The issue of orphans is yet another example in this aspect. During the time of the Prophet the believers were suddenly and increasingly challenged with the issue as many male members died in battles and their children became orphans. War or without war, the issue of orphans finds tremendous emphasis in the Qur’ān since they are at social disadvantage for no fault of theirs, and due to lack of maturity and understanding of complexities of the world, they run the risk of suffering exploitation, neglect and parochial treatment from other members of society. If someone takes care of orphans, the caretaker is required to set things right for the orphans in the best possible manner without compromising or usurping their assets (4:10). If orphans are entitled to large inheritance, the caretaker can take them as partner in a mutually benefiting business partnership, provided such partnership does not damage the orphan’s collateral through undue risk. This provision is indeed healthy for both the partners; therefore the spirit of the regulation should be observed with fairness. Allāh could have made the issue of
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orphans difficult for people by making it obligatory to take care of the orphans and at the same time prohibiting people from entering into partnership with them in joint business ventures.
2:222 And they ask you concerning the menstruation. Say: “It is harmful; so keep aloof from women during the menstruation, and do not approach them until they are clean. But when they have cleansed themselves you come to them in any manner as Allah has ordained you.” Allah certainly loves the turners, and He loves the strivers to purification. 2:222 Conjugal relation with wife when she is menstruating is not only immoral but also harmful from possible medical reason. The word adan (lit. injury, offence, illness, annoyance) can be connected either to menstruation itself or to coitus during menstruation. If the word adan is applied to menstruation, it relates to physical discomfort, illness, hurt, injury etc. but never to pollution as suggested by some commentators. Even if the menstrual blood is considered polluting , it does construe the woman or her body is polluting since there is no
statement to that effect in the Qur’ān. The prohibition to approach menstruating females relates only to having coitus, it does not extend to having marital intimacy nor does it call for her temporary confinement or isolation. The suggestion of cleansing after menstruation is no different than suggestion for cleansing after call of nature or sexual intercourse, both of which are but expression of biological functions. The permission to have sexual relation after manner obviously means the approach must be ideally and naturally menstruation in any manner obviously intended in nature without resorting to forceful, violent and ‘unnatural’ genital expression. The clause as Allāh has ordained you seems to indicate to the natural vaginal intercourse, also suggested by the metaphor of sowing or harth or harth (q.v. next verse) and menstruation. The ideally and naturally intended sex does not allow as, when and how a man desires to fulfill his sexual desire, therefore it is not a license to approach the wife in complete disregard of her physical and emotional standing.
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2:223 Your wives are a farm for you; so come to your farm as-and-when you please, and take steps for yourselves. And revere Allah; and know that you are going to meet Him. And give glad tidings to the Believers. 2:223 As with many instances in the Qur’ān metaphors are used to speak volumes in a succinct expression. Woman is compared with farm (harth ( harth)) to illustrate physical, emotional, relational dynamics in her conjugal life with respect to her husband. Just as physical appeal, productivity and quality of the produce of a farm is dependent upon the efforts of the owner before and after cultivation as well as at the time of harvesting, so also physical, emotional and relational expression of a married woman is intimately connected with the manner her husband takes care of her in her everyday life. It is more about taking care of her than about gratifying male passion. A wise farmer does not merely plough, he also takes care of the farm all through the crop season and beyond, implied through the frequently ignored command and take steps for yourself. The permission given to the husband to approach his wife as-and-when he pleases cannot violate the correctness expected of a good cultivator when he goes to his farm. Only a stupid cultivator will cultivate his farm rampantly at odd seasons, plough after sowing seed, fertilize when not warranted and not fertilize when the crop most needs them, uproots the plants halfway through the season only to get excited over plowing again. The metaphor of farm and the approval to approach as-and when he pleases is overtly misinterpreted and manipulated by androcentric society to the extent of damaging and unduly harming the female members of the societ y.
3:3 He has revealed revealed upon you this Scripture with the Truth, confirming that which was
before
it;
and
He
revealed
the
Tawrāt
and
the
Injīl,
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those who disbelieve in the Messages of Allāh, for them is a terrible punishment. And Allāh is Exalted in Might, Possessor of power of retribution. 3:3-4 The revelation of the Qur’ān was not complete at the time of revelation of this verse, yet Allāh chose to refer to the Qur’ān as kitāb or Book to imply in course of time it would be completed and compiled into a book. It was revealed with ‘truth’, a term that connects not only to its content, but also to its source, process of revelation, coherence and purpose. As a rare of example of the Qur’ān’s worldview, it verifies the truth in earlier scriptures, particularly in the Tawrāt and the Injīl , vestiges of which are still available in the form of the Torah and the Bible. Although ‘Isā came to confirm Mūsā’s book Tawrāt (3:50; 5:46; 61:6), it must be remembered that the Old Testament is not necessarily the Torah used by the Jews. The Jewish interpretation of Torah has two sections, the Torah Shebiksav (the written Torah) and Torah Sheb’al Peh (the Oral Torah, that eventually was compiled into what is called Talmud). The written Torah has 24 books, only 5 of those books were revealed to Moses, various saints wrote the rest. Similarly, popularly understood four Gospels in the New Testament are not the same Injīl (Evangel or Gospel) revealed by Allāh to ‘Isā. The original Injīl was invariably in Aramaic, the language spoken by Jesus. The precursor of the present day Bible was translated from the original Aramaic into Greek and later translated into English. The current Gospels contain remnants of original Injīl , but for all practical purpose, the original Injīl has long been lost. The scope of this commentary would not permit us to go into the details of early Christianity and compilation of the Bible. It must be understood that when the Qur’ān testifies the Tawrāt or the Injīl were guidance for mankind it is not referring to the present versions.
The Qur’ān is referred to here as furqān (lit. discrimination, 2:185; 25:1). The Qur’ān not only distinguishes between what is right and wrong in terms of faith but also between perfect and corrupt in terms of what was revealed. The termaltermal-furqān, as explained by Ibn Kathīr, Tabari,
Zamakhsharī, Suyuti, Baidāwi and many other classical commentators, refers to heavenly books that distinguish between the truth and falsehood, guidance and misguidance, right and wrong,
lawful and unlawful. Rāzī’s explanation of the term comes close to the biblical ‘knowledge of good and evil’. At-Tabari connects the term to ethics. Abduh as quoted by Rida explains furqān is the reason by which man discern between truth and falsi falsity. ty.
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3:7 He it is Who has revealed to you th e Scripture, whereof some Āyāts are Decisive— these are the Mother of the Scripture, and others are allegorical. Then as to those in whose hearts there is perversity, they in fact follow the allegorical part of it seeking trouble and seeking to give it int erpretations. But no one knows the interpretation of it except Allāh. And the steadfast in knowledge would say: “We believe in it,— the whole is from the presence of our Rabb.” And no one minds except those possessed of understanding. 3:7 This verse provides the key guidelines for exegetical methodologies of the Qur’ān and more importantly rules of interpretation of the messages in a manner that would self-reflect upon its own teachings. The verse provides answer to such methodological issues in exegetical works,
e.g. if the Qur’ān is uniform in genre or diverse, and whether the analogical explication can accommodate variations in the basic teachings. Some verses of the Qur’ān are called muhkam or Scripture(ummul kitāb) and others decisive, which are termed as mother of the Scripture( are mutashābih i.e. allegorical or idiomatic. The decisive verses are fundamental and admit a definite meaning, consequently such verse can provide singular, unambiguous message. The word muhkam is derived from hakama (lit. to govern, to have power over, command, direct etc), thus, these verses relate to specific commandments, obligatory duties and legal pronouncements. The word umm, although translated literally as ‘mother’, implies what could be the essence, basis, principal or matrix (13:39: 43:4), thus, by itself sets an allegory emphasized in the other key wordmutashābih . The allegorical or ornamental verses are those that are liable to provide more than one plausible expression; however, limiting them within the boundaries defined by the muhkam verses and negating scope of any wanton speculation (Rāzī). Thus, the meaning of the mutashābih verses cannot override the unambiguous message of the muhkam verses (39:23). Furthermore, the purpose of mutashābihat is not obscure the meaning of o f the Qur’ān, which by all
means is clear and unambiguous, but to serve crucial didactic functions in the Qur’ān. Those who do not follow the above guidelines would create trouble or dissention (fitnah (fitnah)) by providing interpretation (ta’wil (ta’wil ) out of their own their own desire in an arbitrary manner relying solely on the mutashābih verses without referencing the supportive principal, unambiguous verses. The phrase no one knows interpretation of it except Allāh impli implies es the interpretation of allegorical verses are beyond the perception of ordinary human intelligence. For example, the aspects of
heaven and hell, resurrection, attributes of Allāh, eternal life, purposes of creation etc. are conveyed in immensely allegorical terms, often simplified in common parlance, yet outside the grasp of human cognizance. – the the whole of it from the presence of The Qur’ān praises those who believe in it i.e. the Qur’ān – our Rabb. Rabb. Thus, it strongly recommends reading and interpreting its message holistically, therefore intratextually rather than reading it in selective and decontextualized manner. Only the steadfast in knowledge and those who possess understanding would believe in the whole of the message through proper study and research (cf. (cf. 38:29; 47:24) for Allāh made the Qur’ān easily understandable (26:195; 44:58). This phrase fortifies the fact that people possessing understanding can comprehend the muhkam andmutashābih verses. Al-Jawzi summarized the mutashābihat as divine test for the believers, a test that would spark their investigative interests. This aspect of mutashābihat indicates greater the efforts extended to understand the
message the greater will be the reward (Rāzī, McAuliffe).
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3:28 Let not the Believers take the Unbelievers as friends— rather than the Believers. And
whoever does that, then there is nothing from Allāh in any matter; unless that you only protect yourselves from them a protection. Thus Allāh cautions you of Himself; for towards Allāh is the eventual coming. 3:28 The Qur’ānic instruction of not taking the unbelievers as friends must be carefully analyzed and understood in the context of the circumstance under which the verse was revealed. The verse and sūrah was revealed in 3 A.H./625 C.E. after the battle of Badr and Uhud when the Muslims were in a state of confrontation with the unbelievers. Keeping this backdrop in mind, whenever conditions are hostile, people of other faith causing the hostility cannot be trusted to uphold the interest of the Muslims (cf ( cf . 3:118; 5:51; 60:8-9). According to Rāghib, the key word wali (Pl. auliya auliya)) commonly understood to be ‘friend’, ‘a close person’, ‘an executor’, ‘a guardian’ etc. refers to nearness or friendship with respect to help and belief. Under such circumstance if someone makes alliance or friendship with the enemies, then they are on their
own, Allāh would not protect them. The message of this verse does not apply to casual friendship at work or school since 60:8-9 expressly allow making friendship with unbelievers who are not hostile to the Muslims and circumstances of war does not exist between them.
3:84 You say: “We believe in Allāh and that has been revealed to us, and what was
revealed to Ibrāhīm and Ismā‘īl and Ishāq and Ya‘qūb and to the tribes, and what was given to Mūsā and ‘Isā, and to the nabis from their Rabb. We make no distinction between any of them, and to Him we are submissive.” 3:84 Islamic worldview, unparalleled in any other religion, finds its best expression when God requires believers to recognize messengers came to all communities in the world, implying thereby God was not exclusive to a specific nation and His guidance was not restricted to one nation to the exclusion of rest of the humanity. Islam requires believers to unequivocally declare faith in all the prophets (2:4,136,253,285; 4:152; 5:48) and in addition to that, not to make any distinction between any of them. This declaration points out few key thoughts: (a) God is One God, whether He is God of Mūsā or God of Ibrāhīm or God of Muhammad, (b) all prophets MIA
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brought God’s message, (c) such message carried fundamental teaching about One God and importance to worship Him alone; (d) such teachings asked whole hearted submission to God.
3:178 And let not those who have disbelieved consider that Our giving them respite is good for them; surely, Our giving them time makes them increase in sin, and for them is a humiliating punishment. 3:178 It is beyond the principle of Allāh to punish a person or a community immediately after a sin is committed (16:61; 35:45). Under the fair system of justice, it is imperative that all sinners are given adequate opportunity, time and resources to arbitrate their case and nobody should be brought to book unless s/he was given proper hearing in the court of justice. Under the divine system of justice, all sinners are allowed enough time in life so that no person or community can express alibi of not getting an opportunity to rectify and amend. Thus, in the history of a nation it is not unusual to see anarchy and transgression continues unabated and sinners keep on averting divine punishment. God’s giving respite to the sinners is not necessarily good for them since they are unable to utilize it in rightful manner. Due to their habitual rejection of truth and routine violation of moral, ethical and spiritual standards, the respite of time only increases their share of sin.
4:3 And if you fear that you cannot do justice to the orphans then marry who seem good to you from among women— two or three or four. But if you fear that you cannot deal justly, then only one; or whom your right hands possessed. This is more proper so that you may not deviate. 4:3 Continuing with the healthy ways of taking care of the orphans and strictly for the purpose of the welfare of the orphans, the verse allows one to marry up to four women from among those who seem good to be the guardian provided that certain stipulations are maintained. The MIA
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you attempts to qualify those women who are lawfully permitted (i.e. phrase who seem good to youattempts excluding those mentioned in vv. 22-24), ideally the orphans themselves or the mothers of the orphans, so that welfare of the orphans takes precedence over gratification of sexual desire. Additionally, the permission to marry more than one wife, up to maximum four is categorically restricted by strict conditions: to deal with each wife fairly, equally and justly, and only if the family, as a unit, will not suffer by the addition of wives. Thus, it is as much a test of man’s ability to treat the wives fairly and equally, as it is to take good care of orphans under one’s care. But then the Qur’ān declares man has no capability to treat all his wives equally (v. 129). Thus,
from the conditions laid down in the verse, it is evident the Qur’ān clearly envisages directing the Muslim ummah towards strict monogamy, although in the early Islamic era, there was a historical bias and social need for limited polygamy in order to protect the security of surplus women. Polygamy was a legal tool to grant shelter to women in a society that only recently emerged from highly promiscuous sexual orientation. Androcentric interpretation of this verse is often made based on selected phrases, a trend particularly noticed in the past centuries, to allow Muslim men to take multiple wives mainly for sexual motives than anything else. The phrase whom your right hand possessed qualifies possessed qualifies those women who are taken captives during war (cf. (cf. 4:24,25,36; 16:71; 23:6; 24:31,33,58; 30:28; 33:50,52,55; and 70:30). The permission to marry two or three or four women includes women from two broad categories: who seem good to youmentioned you mentioned in the fist part of the verse and whom your right hand possessed.Regardless possessed.Regardless of which categories of women are taken into marriage, the total number cannot exceed four.
4:16 And for the two of you who commit it, then punish them both; then if they turn and amend, then turn aside f rom rom them. Surely, Allāh is ever oft-Returning, most Rewarding. 4:16 The use of masculine gender does not necessarily mean two males are being addressed, although lewdness between two males is certainly covered in its admonition. In Arabic usage even if one male is present in a bevy of females, masculine gender is used to describe the group. Therefore, the two who are involved in the grossly immodest act could be a male and a female. According to Qatādah, the punishment for such act of indecencies (not gross sexual transgression) is light punishment, redeemable through repentance and correction of conduct. Ibn
‘Abbās and Sa‘īd bin Jubayr quoted by Tabari indicated punishment includes shaming them and cursing them. Had it been gross sexual transgression, the appropriate punishment is flogging, prescribed in 24:2; and such crime cannot be averted by expression of repentance. Other than
this, the temper of the Qur’ān has always been to offer mercy and forgiveness to the sinner.
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4:48 Surely, Allāh will not pardon that partners be set up with Him, but besides that He pardons whom He pleases. And whoever associates with Allāh, he then surely has forged a tremendous sin. 4:48 The sin of setting partners with God (shirk ( shirk ) is the most serious sin man can ever commit. The reason is not God is jealous about other deities, but sheer falsity in such assumption infringes the truth with which God created everything in the universe (6:73; 10:5; 15:85; 16:3; 29:44; 39:5; 45:22). To deny God is a sin, but the bigger sin is to deny God and at the same time appoint others in His place and show devotional dedication to those appointees. The act of shirk of shirk not not only includes worshipping idols, but also worshipping forces of nature or other abstract things as well as ascribing divinity to human, animals, plants etc. This sin is unforgivable for those who die with belief in polytheism. However, if people from polytheistic faiths embraces Islamic monotheism, becomes worshipper of One God, their past sins will be forgiven (cf (cf . v. 17, 18). This tenacious monotheism is the reason why Islam successfully resisted all ultimate claims whether it is capitalism, communism or other nationalism. A Muslim cannot imagine trivializing or mimicking God in other subordinate forms; therefore, God in Islam can never be gender based ‘father’, ‘abba’, or ‘father of a nation’.
4:51 Have you not considered those who have been given a portion of the Scripture, they
believe in sorcery and in Tāghūt, and they say about those who disbelieved: “These are better guided in the way than those who believed”? 4:51 The phrase a portion of the scripture does not mean a part of the scripture, rather to time specific share of divine revelations suitable for that period of time. In t his context it alludes to the scriptures of the Jews and the Christians, since these scriptures were not designed to address the needs of entire mankind in all periods of time. The term jibt jibt primarily primarily mean something that is worthless (Baydāwi, Qāmūs), enchantment (Mujāhid, Umar ibn al-Khattab, Qāmūs), idols (alJawhari, Zamaksharī), or all forms of soothsaying and divination. The word tāghūt means devil and the devilish diviners (cf ( cf . 2:256; 16:36; 36:60; 39:17). The word is derived MIA
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from tāghā meaning ‘tyrannical’, ‘despotic’, ‘cruel’ etc. is variously explained and freely used to mean the evil or ungodly principles rather than a person. This term begins to occur in later
Makkan Surah and used in many Madīnian sūrahs. Interestingly, Iblis is used only once in a Madīnian sūrah (2:34), whereas Shaitān in singular or plural forms are used more frequently in Makkan sūrahs. There appears to be a gradual shift from a personified Shāitan in Makkan sūrahs tāghūt in to tāghūt in Madīnian sūrahs to emphasize the ungodly principle or forces that caused ungodliness.
4:59 O you who believe! obey Allāh and obey the Rasūl, and those in command among you; then if you differ in anything then refer it back to Allāh and the Rasūl, — if you are believing in Allāh and the Future day. This is better and an excellent conclusion. 4:59 The verse lays down three fundamental guidelines to follow when policy related disagreement occurs, whether it is in the matter of faith or civil issue, whether it involves an individual or an authority and whether it is a local governing body or a formal state. Since all political power of an individual, a governing body or a state is essentially a trust (amānāh ) held on behalf of God, its implementation must be in accordance to what God has prescribed and in command (ūlī -l -l amar ) refer to the ones who have spirit of Islam. The phrase those who are in command ( been entrusted with the authority based on one’s expertise in a given field. Most of the commentators think the phrase refers exclusively to the Muslims, primarily since the verse addresses the believers, who would ideally seek solution to any problem in sequential order starting with Allāh, His messenger and those who are in command . If disagreement still persists after seeking solutions from those who are in command, it should once again be referred back to
Allāh and His messenger, i.e. firstly to the Qur’ān and then to Hadīth as the final authority.
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5:5 This day the good things have been made lawful for you. And the food of those who have been given the Scripture is lawful for you, and your food is lawful for them; and the chaste women out of the believing women and the chaste women out of those whom the Scripture has been given to before you, when you have paid them their dowers, living chastely, without fornicating and without taking as paramours. And whoever disbelieves, he then has nullified his work; and he will in the Future be of the losers. 5:5 Interpretation of this verse cannot and should not be oversimplified to include any food of the People of the Book as lawful for the Muslims. Just as pork offered by a Christian cannot be lawful for the Muslims, similarly carrion offered by a Muslim cannot be lawful for the People of the Book. The issue of legality, therefore, must be endorsed by the rulings given in the respective
scriptures, including the Qur’ān. The Old and New Testament clearly defines the lawful food for the People of the Book (Acts. 15:29). If these ruling are clearly followed, not every meat sold in the Western supermarkets is lawful even for the People of the Book, let alone for the Muslims. Thus, the lawful food food prescribed for the People of the Book is lawful for the Muslims, subject to the express restrictions set up in v. 3 above and reiterated in 6:145; 16:115, particularly about mentioning Allāh’s name at the time of slaughtering. The word ta‘ām is the verbal noun of root ta‘ama (lit. to eat, to feed) meaning food, including crops, fruits meat, vegetables etc. Since the permitted and prohibited food are connected to the manner an animal meat is prepared, evidently the word ta‘ām refers to animals slaughtered by the People of the Book, provided that during the time of slaughtering God’s name is invoked (6:121). The requirement to invoke God’s name is a must. In other words the word ta‘ām refers to dhabiha meat i.e. the meat prepared after slaughtering an animal by cutting the throat (jugular vein, carotid arteries and trachea) and during slaughtering Allāh’s name is invoked (Ibn ‘Abbās, Mujāhid, ‘Ikrimah – all quoted by
Tabari, Ibn Kathīr). Thus, meat of lawful animals slaughtered by the People of the Book invoking name of the One God is lawful for the Muslims (cf ( cf . 6:118-119,121). Regarding intermarriage Islam embraces broad outlook unlike the restrictions seen in Judaism or Christianity (Deut ( Deut . 7:3-4; II Cor . 6:14). Marital relationship knits the closest bond between different families and communities. The Muslims are permitted to marry muhsanāt or chaste women from the People of the Scripture, i.e. from all communities, provided they believe in one God and they are not idol worshippers (2:221; 36:6). As the verse gives permission to marry such woman, it promptly makes it clear to fulfill first obligation of a legal marriage: to pay her the dower. By paying the dower, these women are recognized as family member and they are given property rights from the very first day (2:229; 4:4). Furthermore, relations with such woman must be maintained in true spirit of Islam, without fornicating (4:24-25) and without taking them as paramours. Noteworthy is that the verse has not allowed Muslim women to marry men from other religion. The main reason being Islam encourages non-compulsion in the matter of faith and advocates religious freedom, but in an alien household, Muslim women may not enjoy same rights. As well, Islam granted social dignity and honor to a woman, besides giving her rights to ownership of property, but it cannot be expected in an alien a lien household. Furthermore, MIA
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a Muslim woman in an alien house runs the risk of religious subjugation leading to possible apostasy.
7:3 “You follow what has been revealed to you from your Rabb, and do not follow besides Him any patron. Little it is what you mind!”
‘you’ primarily primarily addresses the mankind, particularly the believers, who must 7:3 The pronoun ‘you’ adhere to the Qur’ān. The verse ends stating little is what you mind , implying the plain message of the verse is often overlooked due to simplicity of the tone. The Muslims are duty bound to follow what has been revealed to you from your Rabb, a command reiterated in various format again and again in the Qur’ān (6:19,114; 21:10; 25:30; 28:56; 29:51; 36:11; 43:43-4), without
ever explicitly or implicitly giving permission to follow anything other than the Qur’ān. On the other hand, for spiritual advancement, the Qur’ān prohibits following any work that is not not revealed revealed from the Rabb (10:109). In the context of abiding by the divine revelation, the directive not to follow awliyā’ (lit. (lit. patrons, protectors) implies not to obey those authorities whose subjective and parochial views are detrimental to the spirit of the Qur’ān
7:26 O Children of Adam! We have certainly sent down upon you a clothing that covers your shame, and a beautifying dress. But the clothing of reverence!— that is the best. This is out of the Messages of Allah that they may take note of.
Ādam ’ immediately after the passage on Ādam does 7:26 The mode of address ‘O Children of Ādam’ not really indicate the biological children of the prophet Ādam; rather it is a mode of addressing the entire mankind, who are symbolically considered to be his children (see v. 35). The issue of clothing came up in the light of allegory of nakedness of nakedness of Ādam and Eve discussed in preceding notes. The arrival arrival of of clothing is yet another significant step in the history of mankind that started from the creation of mankind, through their intellectual progress, exercise of freedom of choice, realization of sin and quest of forgiveness. Since the nakedness was basically realization of sins, MIA
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it can only be covered or redressed by divine revelation, indicated by libāsa at -taqwā (lit. clothing of reverence), which is stated to be the best way to cover the shame shame.. Thus, men become ready to receive divine revelation that would guide them through the perilous course o f life.
7:38 He will say: “You enter in the company of people who have gone before you from among the jinn and men into the Fire.” Every time a community enters, it will condemn its sister; until they have all successively come into it, the later ones of them will say about their former ones: “Our Rabb! they caused us to go astray, so give them double the chastisement of the Fire.” He will say: “For each is double, but you do not know.”
sister indicates indicates the fellow communities. Some commentators indicated the 7:38 The term sister later ones later ones and former ones indicates the sequence in time as they enter the Fire. However, it appears, based on the sequence of the verse where one is accusing the other for leading them astray, the later ones indicates the later generations or the followers and former ones indicate the previous generations or the leaders. Interestingly those who are currently identified as ‘later one’, over a time will become the ‘former ones’ to the posterity. The mode of their accusation indicates the later ones were blindly following (taqlid ( taqlid ) the former ones, without applying reasoning and understanding the justification for such obedience. The metaphor of this verse is used to squarely condemn the practice blindly following religious authorities in the matter of faith (2:170; 5:104; 23:24; 26:74; 31:21; 37:69-70; 43:22). In this metaphor each group is entitled to double punishment for blindly following the previous group and in turn misleading the posterity (6:161; 16:25; 29:13; 33:67-68; 38:61).
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7:46 And between the two there will be a veil; and upon the Elevated Places there will be men who will recognize all by their markings. markings. And they will call out to the dwellers dwellers of the Garden: “Salam be on you!” These will not have entered into it, although they will be hoping. 7:46 The title of the sūrah is derived from Al-a‘rāf , used in this verse and in v. 48. In this verse two groups of people are clearly specified, one who are in the Heaven and the other in ala‘rāf. There appears to be some disagreement among commentators about the true meaning of the word a‘rāf . The most predominant meaning of a‘rāf is the highest or most elevated part of anything (Tabari, Ibn Kathīr). It is also interpreted as a barrier between Paradise and the Fire (Mujāhid, quoted by Tabari). Al-a‘rāf is the plural form of ‘urf ‘urf meaning meaning ‘elevated place’ and the word also means ‘knowledge’ or ‘discernment’.When the former interpretation is adopted, the idiomatic expression ‘ala-l- a‘rāf indicate the status of some people whose scale of deeds is evenly balanced, and they are hoping to enter the garden. During their lifetime, they were viewed as people unlikely to be admitted in to the Garden (v. 49). On the day of Awakening, they could be recognized by their markings, which is again a symbolic indication of their overall worth (3:107). This special group of people would be separated from the dwellers of the Hell by a hijāb (lit. veil), in the sense that the hijābconceals one thing from the other. They would be in close contact with the dwellers of the Garden with the hope to enter the garden. Some of the commentators indicated these people on a‘rāf would be the prophets, but it appears unlikely since the prophets would have already entered e ntered the Heaven (also see next verse).
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7:54 Certainly your Rabb is Allah Who has created the heavens and the earth in six Days, then He is established established on the Throne of Power. He causes the night to cover the day,— which pursues it incessantly. And the sun, and the moon and the stars,— obedient to His command. Do not the creation and the command belong to Him? Blessed is Allah, Rabb of all the worlds! 7:54 Both the Bible and the Qur'ān says the heaven and the earth were created in six days ( Gen. 2:2). Since the Bible provides no definition of a 'day' and since Christian belief strongly advocate six solar days were used to create the earth, it must be interpreted literally. On the other hand, on three instances the Qur'an defined yawm as equivalent to a thousand years (22:47; 32:5) or fifty thousand years (70:4). Based on such analogy, the term yawm (lit. days ), can be interpreted metonymically to mean stages and epochs (see 7:54; 10:3; 11:7; 25:59; 32:4; 41:9-12; 50:38; 57:4). It is important to note that 'days' mentioned in this verse has nothing to do with the human perception of a day measured by rising and setting of the sun; since there was no sun before the creation. The 'arsh (lit. throne) is more symbolic to seat of power , agreed by all majesty;; classical and modern commentators. Rāzī mentioned it is God's indescribablemajesty Sovereignty, or His Zamakhsharī stated it is His Sovereignty, or His Dominion. The command and control of Allāh is not just limited to the earth, its creation and maintenance, but to the entire universe (2:255; 10:3; 13:2 etc.). The cycle of day and night, the orbital movement of the sun, the moon and the stars follow one universal law established by Allāh.
7:73 And to Thamud their brother Salih. He said: “O my people! worship Allah, you have no deity other than Him. Clear proof proof has already come to you from from your Rabb. This is Allah’s she-camel— for you a Sign; so leave her alone to pasture in the earth of Allah, and do not harm her with any harm, lest a painful punishment overtake you. 7:73 The tribe of Thamūd might have descended from the tribe of ‘Ād, therefore, they are often referred to as the second ‘Ād (7:65,74; 11:61-68), although geographically they came to inhabit a territory in the northernmost Hijāz, covering the land of al-Hijr (15:80), which is in the plains of Wādi al-Qura in the peninsula between Arabia and Syria. As seen with Hūd (v. 65) and Shu’aib (v. 85), Sālih was also addressed as brother, indicating he was a familiar member of a well-knit community. There is nothing miraculous or divine about the she-camel, although she is mentioned as naqat Allāh (lit. Allāh’s she-camel, 91:13). Prophet Sālih placed particular stress on humane MIA
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treatment towards the ownerless she-camel as an eye opener for a community that was cruel towards all those who were weak, even if it were an animal. The ownerless she-camel was made a sign for the Thamūd in the sense that the people were instructed to leave her alone to pasture in the earth of Allāh, and not to harm her in any way (11:64; 91:13). Thus, it was a test for the Thamūd whether they would act arrogantly or obey the divine command to restrain their cruelty.
8:1 THEY ask you regarding voluntary gif ts. Say: “Voluntary gifts belong to Allāh and the
Rasūl. So revere Allah and make peace among yourselves, and obey Allāh and His Rasūl if you be Believers.” 8:1 The word anfāl (pl.), derived from root word nafal, has multiple meanings, each bearing a sense of voluntary act not commanded, therefore, not binding, e.g. supererogatory performance -Nafl ), (voluntary prayer or salāt al -Nafl ), voluntary gifts or willful gifts, spoils or booty of wars. The meanings of two other wordsfai’ wordsfai’ (59:6) (59:6) and ghanimah (8:41; 48:15) bear close connection with the meaning of anfāl , in the sense that they have ‘war’ as common denominator.Fai’ denominator.Fai’ denotes denotes acquisition of leftover materials from fleeing enemy without one’s laboring for it, whereas ghanimah, as can be seen later in this sūrah, denotes acquisition of spoils after actually fighting a battle (v. 69). Therefore, the wordanfāl , used with reference to the battle of Badr, voluntary gifts or contribution obtained without pain. Such construe its literal meaning of voluntary or contribution contribution belongs to Allāh and the Rasūl , the Messenger, who is the trustee for the cause of
Allāh. The collection, therefore, was utilized for the benefit of common interest of the Muslims. No individual warrior had any legal claim on the booty obtained effortlessly without a war. The verse was revealed during the battle of Badr to distinguish the meaning anfāl with that of other loot obtained from actual battle. Although contemporary audience understood the meaning, it confused many commentators of the Qur’ān, when they believed the verse was abrogated by 8:41 revealed later. Far from being abrogated, 8:41 elaborates the distribution of ghanimah of ghanimah,, which by definition is a different matter. Even if the ruling of 8:41 is lavishly interpreted to cover anfāl , it remains that such contributions belong to Allāh and the Rasūl, to be distributed as determined by them. The principle enunciated by this or any other verse was not limited for a short period in time, rather applied to all times and c ircumstances. Whether the Qur’ān has abrogated any of its verses is entirely different issue, discussed in notes to 2:106 and 16:10.
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8:19 If you implored for a decisive-victory, then the decisive-victory has already come to you. But if you desist then that is better for you; but if you return, We will return; and
your troops will never avail you in any way however numerous it be; and that Allāh is with the Believers. 8:19 A number of commentators including Rāzī and Ibn Kathīr thought the verse admonished the believers. Based on the key words of the verse (if (if you desist…, if you return…, your troops will never avail you in anyway… etc.), we think the verse admonished the Quraish. This is further return)) in v. 38. The word fataha literally means to implied from identical usage (desist (desist and and return open, to disclose, to decide, to grant victory, to conquer or to capture, not necessarily ‘judgment’ as preferred by various commentators (see usage in 2:76; 12:65; 23:77; 48:1). In the translation we used ‘decisive-victory’ ‘decisive-victory’ as as the suitable meaning to reflect two identical senses of the word: decide and victory, and to emphasize conclusive outcome ardently desired by both the parties. According to accounts, while setting out for the battle, Abū Jahl, the fearsome enemy of the Muslims prayed at Ka‘bah seeking victory of the righteous and defeat of the wrongdoers (14:14). He believed that the Quraish were the righteous and the Muslims were the wrongdoers. The Prophet might not have known what the Quraish did at Makkah, but the Muslims also prayed for victory, and the prayer was indeed granted. Decisive victory was given, but the Muslims were
the recipients. The Makkans were defeated and Abū Jahl was killed in the battle.
8:48 And remember! the Shaitān made fair-seeming to them their deeds, and he said: “None of the people can overcome you today, and surely I am close to you.” But when the two troops saw each other, he turned back upon his heels, and said: “Surely I am quit of
you, I certainly see what you do not see; surely I fear Allāh. And Allāh is Severe in consequences.”
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8:48 The character that instigated the Qura ish to wage the battle is stated to be Shaitān. The modus operandi of this character is very similar to what is known about him: he makes people’s deed fair seeming to them and he abandons them at critical moment (14:22; 37:30; 59:16). Commentators are not unanimous whether it was the invisible Shaitān or an evil person that
prompted the Quraish to wage the battle. If the instigator was the invisible Shaitān, his abandoning the army before the battle truly did not matter since neither did the Quraish count on
the invisible forces to win the battle nor did Shaitān bring a force of his own. Evidently the term Shaitān is figuratively used to indicate a wicked person had instigated the Quraish to march for the battle and later abandoned them. Various Traditions of the Prophet reported a person by the
name of Surāqa ibn Mālik of the Bani Kanānah, a tribe akin to the Quraish, offered his help and later abandoned the army before the battle. The phrase I am close to you indicates the person was close to the Quraish, in terms of geographical proximity of his tribe, and in terms of common
goal. If it was invisible Shaitān who realized Allāh is severe in consequence, his ongoing efforts to misguide human being appear unjustified. The Qur’ān has several instances of compa ring jinn(21:82; (21:82; 22:3; 23:37; 38:37; 72:1-3). We ferocious or evil person as Shaitān or strangers as jinn think Surāqa ibn Mālik was compared with Shaitān since his conduct was very similar to that of invisible Shaitān.
9:5 So when the sacred sacred months have passed, passed, then slay the polytheists wherever you find them, and capture them, and besiege them, and lie in wait for them at every ambush. But if they repent and keep up the Salat and pay the Zakat, then leave them alone on their path. Surely Allah is most Forgiving, most Rewarding. 9:5 Regarding the significance of sacred months see notes to v. 2. Many malicious critics of Islam fully exploited the outward message of the verse to project a seriously distorted picture of Islam and concluded its militant stance is the cause behind many of the hostilities in the world. Their basic analogy is how this religion, bearing a name of peace, could teach killing innocent people. The critics try to portray every Muslim is required to slay every non-Muslim wherever they may find them, at peace time or otherwise. In this context, it is important to note that
nowhere in the Qur’ān, free permission was given to kill anyone anywhere. Therefore, the message of the verse must be objectively analyzed and interpreted in context of the revelation and its application must be done in circumstances similar to that necessitated the revelation. Regardless of the name or intent of the religion, the Qur’ān, being a complete guide for every problem at personal, communal and state level, must address what should be done if fundamental rights of a community or a nation are violated due to armed aggression and appropriate collective redress cannot be established due to lack of a system to assure peace or MIA
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disinterest and/or inability of a system to solve the crisis. With or without the Qur’ānic instruction, a Muslim community or a nation is expected to react exactly the same way a nonMuslim community or a nation would react if they are attacked or war is waged against them. Only difference is a non-Muslim community or a nation would defend itself against hostile aggression or war out of their instinctive or constituti constitutional onal right to protect them, without having to recourse to their scriptures. Since no other scripture claims to contain ‘complete guidance’ for guidance’ for mankind, it is no surprise to see they do not address complex socio-political issues of war and peace. Before giving the permission to capture, wait in ambush or slay the unbelievers, the
Qur’ān made it clear to comply with peace treaty with those who are willing to uphold it (previous verse). It must be remembered that initiative for all peace treaty was made from the Muslim side, as war was not seen as an objective of Islam. It must also be remembered that in the pre-Islamic era and during the development of Islamic era, annulment of peace treaty between two hostile tribes was nothing but declaration of open war. The Muslims were therefore, specifically instructed to fight against those tribes that annulled peace treaty. In this regard, specific notation of 2:190-193 may be made that say: and fight in the way of Allāh against those who fight with you and do not transgress. transgress . Thus, war is permissible only in self-defense, and not as an act of active aggression. While in a war Islam permits everything necessary and advisable in warfare, yet it prohibits undue aggression in war (2:190, 193; 8:39,61-62). The malicious critics of Islam often quote the second half of the verse to imply that non-Muslims were converted into Islam with great degree of coercion. This message must be reviewed in conjunction with several other fundamental ordinances of the Qur’ān that say: there is no compulsion in religion, the Right Path has indeed been made distinct from the wrong (2:256; wrong (2:256; also see 6:105; 10:99; 18:29; 27:92; 42:15; 73:19; 76:29). Keeping this in mind, the only way the captives in war could be prevented from reverting to hostility upon their release was to make them embrace Islam. Such conversion in Islam was purely as a war strategy and should not be viewed as general approach during peacetime or as intolerance of their faith. In every age, the hostile pastors of many Churches quoted this ruling of the verse in a much generalized sense to incite hatred towards Islam. Nowhere the verse says the captives were to be converted. Three things about the captives are stated: (a) if they repent, (b) if they keep up salāt, and (c) if they pay zakat, they should be left alone on their path. The condition of professing faith in Islam is clearly absent. Mention of salāt and zakat may have misled the critics into believing the captives w ere converted into Islam and then left alone. Even before the advent of Islam, the Arabs were accustomed to
performing salāt and paying zakat, just as Ibrāhīm, Ismā‘īl, Mūsā, Jesus and their disciples were mandated to perform salāt and pay zakat (19:31,55; 21:73). By sincerely expressing repentance for waging war and then by showing adherence to their form of salāt and zakat, the captives would have rightly demonstrated change in their evil intentions.
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9:20 Those who believe and migrate and struggle in the way of Allah with with their wealth and their lives, have the highest rank rank in the sight of Allah. And these are are themselves the winners. 9:20 The term hijrah (lit. migration, exodus) derived from the verb hajara (lit. he migrated) is
used in the Qur’ān in two implications. One is the historical migration of the Prophet and his companions from Makkah to Madinah, and the other is the spiritual connotation, ‘forsaking the domain of evil and migrating towards the God.’ It may be noted that after the conquest of Makkah, the physical migration to Madinah ceased to be obligatory to the contemporary Muslims; therefore, hijrah does not always imply physical migration from the land of evil, but also suggest migration from evil towards God without leaving ones home. It is in this spiritual sense migrating from evil towards righteousness continues to be central requirement in Islam ( cf . 2:218; 4:97; 16:110; 22:78; 29:6; 49:15; 61:11).
12:4 Behold, Yūsuf said to his father: “O my Dad! surely I have seen eleven stars and the sun and the moon— I have seen them making obeisance for me.” 12:4 The particle idh is occasionally used to draw reader’s attention to the subsequent event, primarily when there is a sudden change in the central theme of the story or when something significant is being described. Commentators translated the particle variously to mean ‘lo!’,
‘behold!’, ‘now’ etc. Allāh showed Yūsuf a prophetic dream about events to follow in his life in a manner that he did not understand at that point, however, as the sūrah would unfold, the meaning of the dream would become clear. Many commentators translated li sājidīn to mean ‘prostrate to me’, which echoes biblical thought (Gen (Gen.. 37:9); whereas, the meaning is prostrate for me. A prophet of Islam would not teach anybody to perform obeisance to a man, an act considered blasphemous in the religion. As will be seen in v. 100, theeleven theeleven stars and the sun and the moon will make obeisance to Allāh for the cause of Yūsuf.
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12:6 “And likewise your Rabb will select you and teach you the explanation of the happenings, and He will complete His blessing upon you and upon the Children of Ya‘qub as He completed it upon your forefathers— Ibrāhīm and Is-haq in the past.” Surely your Rabb is all-Knowing, most Wise. 12:6 While interpreting the meaning of the verse, most commentators assumed it specifically referred to Yūsuf’s future ability to interpret dreams (12:41,47). It is important to note, over a time Yūsuf developed expertise in understanding the inner meaning ( tawil ) of various events as they happen. The term ahādīth (sing. hadīth ), meaning ‘tidings’, ‘happenings’, cannot be restricted to the affairs of dream alone, rather it transverses to most of the matters of day-to-day
life. The story of Yūsuf in the Qur’ān indicates he was not only able to interpret dreams, but also was able to understand and handle various complex issues in life, including the management of the state treasury in the best interest of everybody involved.
The descendent of Ya‘qūb from the lineage of Ibrāhīm and Ishāq are referred to as the Children of Ya‘qūb that would be known, in course of time, as the Children of Israel (2:132).
12:52 “This,— that he may know that I have never been unfaithful to him in absence, and
that Allāh surely does not guide the device of the unfaithful ones.” 12:52 A small number of commentators thought Zulaikha made the statement in this verse in continuation of her confession in the previous verse (Ibn Kathīr, Yūsuf Ali). If Zulaikha stated this sentence, then she claimed she never was unfaithful to her husband. Whereas it is beyond
doubt that her aggressive desiring and plotting to seduce Yūsuf was clearly an act of unfaithfulness, even though no sexual relation was established. Therefore, Zulaikha could not have made this statement of her innocence. She was not the innocent party in the story. Close analysis indicates this verse connects to v. 50 where Yūsuf refused to leave the prison until th e truth is established. After Zulaikha confessed of her guilt, the statement in this verse was
unquestionably made by Yūsuf as a reflection of his moral rectitude maintained throughout the tumultuous period of his stay in the Egyptian’s house (Tabari, Zamakhsharī, Baghawī, Asad).
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13:2 Allah is He Who raised the heavens without pillars— as you can see them. Then He is established on the Throne of Power. And He subjugates the sun and the moon. Each one pursues along an appointed course. He regulates the affair, He explains the Messages that you may firmly believe in the meeting of your Rabb. 13: 2 The Qur’ān is not a book of science and it has not relied upon scientific narration to validate its divine origin. Keeping this in mind, it simply sufficed to bring to the attention of the seventh century Arabs the visible wonders of the earth and the universe in terms understood by them. The purpose was to point out existence of almighty God and reject the concept of multiple gods the Arabs were accustomed to worshipping. That the vast sky is raised as a canopy (2:22) without the need of any pillar (31:10; Job 26:11) and that the sun and moon pursue an appointed term to rise and set, attest to the existence of a Supreme Commander Who created and samawat (pl.) subjugated them to follow His laws. The word samawat (pl.) means the visible sky, the universe with all of its celestial objects. I have used the word heaven to emphasize the implied meaning that it is not only the sky but also the universe and its celestial objects. The elliptical orbital movement of the sun and the moon would be discovered several centuries later, however, with common intelligence the Arabs knew that the sun and moon set and rise in certain pattern as if theypursue they pursue an appointed course. Ibn ‘Abbās expressed similar thought. Commentators interpreted the word azala as ‘term’ or ‘appointed time’ implying ‘date of maturity’, ‘fixed term’ or ‘deadline’ etc. to suggest that all orbital objects are destined to perish at the end of their term (31:29; 35:13; 39:5). Either rendition of the phrase is correct; therefore I have interchangeably used two terms in various verses. Such being the matter, the phrase He is established on the Throne of Power emphasizes Allāh’s Majesty extending in the entire universe (2:255; 7:54; 10:3; 20:5; 25:59; 32:4; 57:4). Reference to throne helps understanding the absolute power of Allāh over His entire creation, but it has nothing to do with the concept of a king and his throne within limited boundaries.
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13:16 Say: “Who is the Rabb of the heavens and the earth?” Tell: “It is Allāh.” Say: “Have you then taken besides Him protectors who have no capability for themselves of any good nor harm?” Say: “Are the blind and the seeing equal? Or are the darkness and the Light
equal? Or have they made partners with Allāh who have created like His creation, so that the creation appear similar to them?” Tell: “Allāh is the Creator of all things, and He is the One, the most Supreme.” 13:16 The verse educates contemporary Makkan audience, and through them other audiences at all period of time, since many of them do not have a clear concept about almighty God. Most tribal and provincial religions recognize a supreme God created the universe, but these religions also harbor concept of multiple gods, each believed to oversee a specialized domain. In reality none of these objects of veneration has power to do anything and none can cause any good or harm (5:76; 7:194; 19:42; 21:43; 26:93; 37:25; 46:5). The allegory of a blind and a person with sight is used to contrast the fundamental difference between them – in their ability to see. A physically blind person cannot see, no matter how much he tries, similarly a spiritually blind person cannot see the truth no matter how much he tries, since he is accustomed to blindly following powerless deities. In contrast, a person who has sight can find his ways, particularly part icularly by following the Light of the heavens and the earth (24:35).
It is important to note the attributes of Allāh, the ‘Creator’ ( khalq meaning act of creation) bear a wider significance when weighed against the ordinary creation of human being. When human being creates something, he rearranges already existing elements, even if it would mean
combining genes and dictating patterns, yet it is Allāh Who has the power to let those rearrangements and genetic combinations to come to fruition. Allāh, the Creator, has the power to bring into existence something that did not exist, either in its entirety or in its basic components.
13:27 And those who disbelieve say: “Why is not a Sign from his Rabb sent down upon him?” You say: “Allah leaves in straying whom He wishes, and He guides towards Himself one who turns.” MIA
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13:27 i.e. why did Muhammad not came with a ‘sign’ as a testimony of his mission. Apparently the skeptics wanted to see some supernatural wizardry or astonishing event to convince their heart (2:118; 6:109,158; 10:20; 17:90-93; 21:5; 29:50; 40:78). The Prophet never claimed he had miraclesin power to showmiracles showmiracles, and the Qur’ān asserted that it was not his mission to show miracles in proof of his prophethood (17:90-93; 29:50). Had manifestation of astonishing incident been the
tool to convince skeptics, Allāh would not have repeatedly asked to ponder over the orderliness in the creation and to exercise one’s rational thought process. It is not the intention of Allāh to mesmerize mankind with dumbfounded wizardry to convey His message and to prove His
existence. Had Allāh adopted such a strategy, it would have amounted to coercing mankind to believe through use of external instruments rather than using the inner strength of the divine message (cf (cf . v. 7). Since mankind is given freedom of choice in the matter of faith, he could not be tempted towards religion or cleverly driven towards it by means of outlandish ‘signs’. Since people choose to disbelieve on the basis of their freedom of choice, Allāh lets those who disbelieve remain in straying.
15:9 Surely We Ourselves revealed the Reminder, and We most certainly are its Guardian. 15:9 The significance of the verse is much more than what transpires from ordinary reading. When Allāh proclaims Himself as the guardian of the Qur’ān, He has assuredly preserved the integrity of the text from all type of material degradation either by human or by nature, intentional or otherwise (cf ( cf . 85:22 for details). Integrity of the text is not adequate if the means to access it rendered ineffective and obscure. Therefore, Allāh has assured the language in which it was revealed to remain in vogue and should never go into disuse as happened with Latin, ancient Greek, Sanskrit and many languages. The manner in which the integrity of the text was preserved under several adverse factors itself is the greatest testimony to the truth of the Qur’ān, and a miracle unlike those demanded in v. 7. Some of the adverse factors during the time of revelation were little literacy in Arabia and means of preserving written record was immensely inadequate. It comes as no surprise when Muslim and Christian researchers unanimously agree the existing Qur’ān is exactly same with the 7th century hand -written Qur’ān, compiled and copied shortly after revelation of the final verse. No other book in the history of mankind witnessed so much malicious corruption against it, yet existed in pure form since the revelation.
Over the last millennium the Qur’ān witnessed various conspiracy (intentional or otherwise) by Muslims and non-Muslims to corrupt it either by physically adding or removing verses or by suggesting hundreds of verses to have ceased t heir purport, thus abrogated.
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15:15 they would surely say: “Our eyes have merely been bewildered, rather we have become mesmerized people.” 15:15 Based on the theme of this section, particularly with reference to the previous verse, it is
implied the disbeliever will not believe in the truth of the Qur’ān even if space explorations were made possible for them. The Qur’ān was able to foresee all the possible requirements man could ever need during all the ages of his spiritual, material, scientific, economic and cultural advancement. This marvelous disclosure in this verse came to fruition when man leaped into the space, as it were to ascend through the gates of heaven. Classical commentators understood the verse suggests spiritual nourishment sent down from the heaven by revealing various secrets of
it. When read in connection with the previous verse, Allāh has clearly indicated scope of air and space travel, something that was incomprehensible to the people of the 7th century. Interpretation of the verses therefore bears significant contrast with what classical thinkers propounded as spiritual gates of the heaven. Man would be allowed to solve various bewildering mysteries of the universe (55:33) to the extent that their own discoveries and accomplishment would appear spellbinding to them. Yet, by virtue of their achievement, rather than to realize the existence of God, man would still st ill deny God.
15:44 “It has seven doors. For each door out of them is an allotted portion.” 15:44 As with many world languages, classical Arabic too sometimes uses the word seven in an idiomatic sense to indicate multiple occurrences. Depending on the severity and variety of
punishment, the Qur’ān uses seven different names to describe the Hell. However, it should also be remembered that hell hell is is part of al-ghayb of al-ghayb,, or unseen that cannot be adequately perceived and described except with terms and torments commonly understood within human phraseology. It is therefore not uncommon for many commentators to describe the torments of the hell with graphic details. The seven doors therefore refer to seven different states of the Hell, many of them having one common component, nar nar or or fire: (i) Hawiyah or the abyss, (ii) Hutamah or the crushing tragedy, (iii) Jahannam or hell, (iv) Jahim or the blazing fire, (v) Laza or the raging flame, (vi) Sa‘ir or Sa‘ir or the burning fire, and (vii) Saqar or Saqar or the scorching fire.
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15:73 So a roaring blast seized them at sunrise.
(al sayhah). sayhah). Several 15:73 Commentators were not certain about what caused the roaring blast (al commentators gave a mystified connotation to the event; however, some of them suggested it was caused by a volcanic eruption. In order to understand the most likely event, first it is
necessary to verify if there were any active volcanoes in the area where Lūt lived. Archeological evidences suggest Lūt lived in a fertile land in the Valley of Siddim (the Salt Sea, or the Dead Sea) at the southern end of the Dead Sea in Palestine, where other biblical cities like Admah, Zeboiin and Zoar existed. Although the area in general was formed of metamorphic rocks, in the recent human history, there were no active volcanoes around the region, except very few, mostly in the south of Dahlak Archipelago in the Red Sea. None of these volcanoes could have caused the havoc to the cities Lūt lived due to their geogr aphical aphical distance. Furthermore, had the cities
been destroyed by lava erupting from volcano, the Qur’ān would have mentioned molten rock, but the term used in describing the havoc is hardened rock (sijjīl ) (11:82; 51:33; 54:34). The term roaring blast, therefore, must be referring to some other event, discussed in the next verse.
15:87 And truly We have given you seven oft- repeated, and the Grand Qur’ān. 15:87 According to Ibn Mas‘ūd, Ibn ‘Abbās, Mujāhid, Ad-Dhahhāk and others, all quoted by Tabai, sab‘a min al-mathāni refers to seven long sūrah beginning with al-Baqarah. The same authorities also stated the seven of the mathāni (lit. often recited) refers to the seven verses of sūrah Fatihah (1:1-7), the first chapter of the Qur’ān. The prophet himself described the seven Kitāb,, lit. mother of the Qur’ān) and verses as the essence of the entire Qur’ān (umm al-Kitāb prescribed the Muslims to recite the verses in every rakah of their daily prayer. The verses can
also be called as the Grand Qur’ān inasmuch as they contain the gist of the basic principles enumerated in the entire Qur’ān (cf . 39:23).
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16:8 And horses and mules and donkeys that you may ride them and as beauty. And He creates what you do not know. 16:8 This verse continues the theme of animals as mode of transport for human being. The clause He creates what you do not know has an allusion, not about the creation of other animals, but about new modes of mechanized transportation, thanks to the ingenuity of man. The word yakhluqu indicates a continuous process of ‘creation,’ originated in the past and will continue in the future. In the translation indefinite tense is used to emphasize such ‘creation’ did not exclusively happen in the past, but happens even today. The demand of human civilization saw in each age people invented and will invent newer modes of transportation as prophesied in the Qur’ān. The phrase you do not know points out future modes of transport would be incomprehensible to people of each respective period.
16:15 And He has cast in the earth earth mountains, lest it may tilt with you, and rivers and roads that you may be guided, 16:15 The Qur’ān uses three terms: jibāl, rawāsi and awtād meaning or implying mountains. The word rawāsi (pl. lit. mountains) is used in verses that speak of formation of the earth as a habitable place for life to originate, mainly to emphasize these geological structures acted as pegs, loads or anchors on the earth (13:3; 15:19; 21:31; 31:10; 27:61; 41:10; 50:7; 77:27).
Astonishingly fourteen hundred years ago the Qur’ān hinted upon the mountains as pegs on earth when people did not have formal knowledge of the earth’s crust or its formation. The theory behind the plate tectonic movement indicates separation or rift in plates caused some blocks of crust to tower over other that sink. Most of the major mountain ranges including the Himalayas, Alps, Appalachian, Rocky were created in this manner. The expression it may tilt with you can be understood when the earth’s life sustaining stable lithosphere is contrasted with the inner unstable, partially molten, dense mant le.
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24:33 And let them restrain themselves who cannot find a match, until Allah enriches them out of His grace. And among those whom your right hands possess who ask for a writing, then give them a writing if you know any good in them, and give them out of the wealth of Allah which He has given you. And do not force your slave-girls to an unchaste life,— when they desire to keep chaste,— in order to gain the goods of the life of this world. And whoever forces them, then Allah is, after their having been forced, most Forgiving, most Rewarding. 24:33 Those who cannot find a match should restrain their passion passion until unt il they could be engaged in marriage. The message reiterates the ruling given in v. 2 and clearly prohibits premarital sex. By implication, those who have attained marriageable age, yet, due to pressure of, say, study, unemployment or other constrains, cannot engage in marriage, they must restrain their sexual urges (cf (cf . 23:5). In order to facilitate slaves to redeem their freedom, the master is required to give them assurance in writing, implied by the word kitāb (lit. book, writing), that they would be freed after paying redemption money to the master. The verse further requires the master to pay the redemption money to his slave in the form of charity or zakat to enable him or her 'earn' redemption money. money. The only condition being the master master must ascertain the salve would would be able to earn and maintain livelihood in an honest way upon setting free, implied by the clause if you know any good in them. them. Continuing with the rulings on slaves, the verse prohibits forcing women, particularly slave girls, and, by implication, other women caught in financial or societal constrains, into prostituti prostitution. on.
34:10 And certainly We conferred on Dāwūd grace from Ourselves. “You mountains! turn with him, and the birds.” And We melted iron for him,
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34:10 Conventional interpretation of mountain turning with Dāwūd is understood as a
metaphorical expression of nature declaring glory of Allāh by showing submission to the laws of Allāh (21:79; 38:18). The place in ancient Palestine where Dāwūd lived was rich in minerals like iron and copper (Deut (Deut . 8:9). The geological geological study of the terrain confirms confirms higher reaches of this region is formed by igneous and metamorphic rocks, which are the sources of low grade iron ores that can be easily obtained by surface mining or quarrying. Particular mention of mountain turning (a’waba (a’waba) with Dāwūd, followed by melting/softening (lāna ( lāna) of iron is, in all possibility,
indicating to mining activities undertaken by Dāwūd at the foothills of the mountain. Dāwūd’s advent approximately around 1000 B.C.E. was at the prime era when human being already discovered iron, learned its metallurgy, and in doing so they opened a brilliant chapter in the
history of human civilization, aptly named as Iron Age. The verse speaks of Dāwūd softening hadīd (lit. iron), alluding to his use of iron metallurgy, probably leading to large-scale production of implements and weapons. This roughly coincides with Iron Age II, which began in the Middle East, and later the knowledge was exported to other parts of the world. Reference of coats of mail in 21:80 also elliptically lends support to Dāwūd’s use of iron for weapons and other implements.
34:11 saying: “You manufacture broad coats of mail and balance properly in the chains; and you do good. Surely I am Seer of what you do.” 34:11 The term sābighāt (fem. pl .) .) is derived from sābigh, which applies to a thing of any kind,
complete, full, and ample without any deficiency (Lane). With reference to Dāwūd’s skill of iron metallurgy, sābighāt means completing or perfecting something, particularly coats of mail, which he used as weapons in battles (Hasan al-Barsi, Qatādah, Tabari, Ibn Kathīr). The word sard denotes rings woven together, as in chains or links (Ibn ‘Abbās, Tabari, Ibn Kathīr). The mode of address from singular to plural indicates the talent and means to use the metallurgy was God given grace upon Dāwūd, therefore, he was instructed to make best use of it. However, the command to do good applies to everybody, so that upon deriving benefit from the technology people may not turn into an arrogant and tyrant nation.
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39:10 Say: “O my bondsmen who believe! believe! revere your R Rabb. abb. For those who do good in this world, there is good. And Allāh’s earth is spacious. Truly the persevering ones will be paid their reward beyond reckoning.” 39:10 Commentators often mentioned this verse bears a rare instance when the Prophet addressed his followers with yā ‘ibādi (lit. O my bondsmen!). On the contrary, here Allāh is asking the Prophet to state (qul (qul ) a response on His behalf, thus, use of the term ‘ibād (li (lit. t. servant of God) indicates it is Allāh who is speaking in first person through the Prophet. Halfway through the statement the mode of address changes from first person to third person, a style frequently adopted in the Qur’ān (cf . 2:172; 3:151; 4:30,33,122; 6:111; 7:142 etc.). Regarding the meaning of taqwā, see 2:2. The phrase ‘My Bondsmen’ is repeated in the sūrah several times, each time indicating the sense of God’s servant (vv. 7,16,17,46,53). The phrase Allāh’s earth is specious implies if the conditions in a certain place is not conducive to profess one’s faith, then people are encouraged to migrate to other places (4:97; 29:56).
39:12 “and I am commanded that I should be the first among the Muslims.” 39:12 Since the divine revelations came to the Prophet, he was by all means the first Muslim. The statement also indicates to his rank among all the Muslims. The word muslim is typically used to denote all believers who are followers of Muhammad and guided by the final divine revelation. However, it has wider connotation, always meaning man’s self-surrender to God or one who surrenders himself to God, without limiting its usage to any specific community or denominations. Thus, Ibrāhīm is considered to be a Muslim for his surrendering to God (kāna (kāna musliman,, 3:67), the disciples of Jesus are mentioned as Muslims ( bi annā muslimūn , 3:52), the musliman entire universe is considered to be automatically muslim for its obedience and submission to the Will of God (3:83).
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39:18 who listen to the Word, then follow the best thereof. These are the ones whom Allāh has guided, and these are themselves possessed of understanding. 39:18 The generic qawl (lit. word) is used to denote the divine message contained in the Qur’ān. Although the Qur’ān does not provide ambiguous message (18:1; 39:28), it does not preclude its readers from deriving multiple meanings in time and space, including some that may not be proper or justified. Without violating its internal coherence and consist ency, the Qur’ān does allow for limited polysemy, and in doing so it points out some of the meanings are bett er than the others (cf (cf . 7:145). Thus, any attempt to collapse the Qur’ān in human interpretation and then fix such interpretation as final is dangerous. Furthermore, over a time and with advancement of
human knowledge it is possible that past or present tafsīr of the Qur’ān may create disjunction, resulting into a dilemma between what is labeled ‘Islamic’ versus what is ‘Qur’ānic’. True believers are those who follow the best thereof, i.e. best of the meanings, and best of all schools of thoughts.
39:23 Allāh has revealed the best of narration— a Scripture consistent, oft-repeating, whereat do shudder the skins of those who fear their Rabb. And then their skins and their
hearts do soften towards the remembrance of Allāh. This is the guidance of Allāh, He guides with it whom He wishes. And whom Allāh leaves in straying, there is no guide for him then. 39:23 The word nazzala indicates gradual and continuous process of revelation of the divine message. During the twenty-three years of revelation, the community, in general, experienced tre mendous vicissitudes impacting their political, social and cultural fundamentals. The Qur’ān attempted to address many of these issues through frequently repeated moral guidance with examples and illustrations drawn from various past communities. The word mutashābih, derived from root word shabbaha, means something that is mutually reasonable or that which is similar.
The usage of this word indicates the verses of the Qur’ān are mutually supporting: some of the verses explain, supplement and amplify other verses (3:7) but never contradict (4:82; 39:28). Since the Qur’ān was transmitted orally, its major themes and stories were oft -repeated in diverse ways to drive home its meaning. The word mathāni (lit. double, repeated portion), thus, gives a characteristic identity of the Qur’ān, thereforeal-mathāni is a symbolic name of the Qur’ān (cf . 15:87). The clause Allāh guides whom He pleases does not indicate any arbitrary
action of Allāh rather it implies Allāh guides all those who wish to be guided (2:213,272; 6:39; 14:4; 16:93; 24:35,46; 28:56; 35:8; 42:13; 74:31). MIA
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40:7 Those who bear the Throne of Power and those who are round about it glorify with praises of their Rabb, and they believe in Him, and they ask forgiveness for those who believe: “Our Rabb! You embrace all things in mercy and knowledge. Therefore forgive those who turn, and who follow Your way, and save them from the chastisement of the fierce Fire. 40:8 “Our Rabb! and make them enter the Gardens of Eden, which You have promised them, and those who do good from among their parents and their spouses and their offspring. Certainly You Yourselves are Exalted in Might, most Wise.
of ‘arsh see 7:54; 10:3; 13:2; 20:5; 25:59; 32:4; 57:4. Several 40:7 Regarding interpretation of ‘arsh classical commentators expressed the term ‘arsh is a metonym for absolute dominion of Allāh it is customarily understood to (Rāghib, Rāzī, Baydāwi). The clausethose who are round about it is
include only the angles (39:75; 69:17), who are glorifying Allāh and carrying out His commands. However, in this instance the portrayal po rtrayal would also include human beings, who, by virtue of being representative of Allāh on the earth ( cf . 2:30; 6:165; 27:62; 35:39), are morally obligated to declare the oneness of God and carry out His commands. The verse teaches a noble supplication with which believers are encouraged to pray for the benediction of fellow believers who turn to
Allāh and follow His path shown in the Qur’ān. Additionally the believers are encouraged to ire. It is true Allāh will judge make petition to save fellow believers from the chastisement of f ire. each person’s case based on individual merit, but at the same time the Qur’ān is not precluding believers from praying for their fellow believers, particularly for relatives, during their lifetime and after they are dead. 40:8 The equity of recompense is gracefully stressed in this verse with clear reference of three groups of people identified through common gender: parents, spouses and offspring (13:23). Here the Qur’ān purposely avoided gender constraints, while at other instances it even spelled out each members of the gender to eliminate any doubt about equitable recompense (4:124; 13:23; 33:35; 40:40; 57:12). The word zawj is used in the Qur’ān to indicate spouse – male or MIA
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female.
41:9 Say: “What! will you indeed deny Him who created the earth in two periods, and do you ascribe unto Him associates? That is the Rabb of the worlds.” 41:9 The word yawm literally means days days,, however metonymically it means stages and epochs of million of years. Early interpretations mostly understoodyawm understood yawm literally, in the sense of 24hour earthly-days. The concept of earth-bound day is not the same with Allāh. When earth was not yet created and its day-length not yet determined, its creation could not have been measured in 24-hour earthly days. Furthermore, the hourly span of a day is different planet to planet: in Jupiter it is 10 earth-hours, in Neptune it is 16 earth-hours, in Venus it is 243 earth-hours. The ‘two periods’ evidently provides an abstract of entire history of the earth’s formation – from the time it was a cosmic matter spun off from the sun to its cooling off to become conducive to sustain life forms.
41:11 Then He turned towards the sky, while it was smoke, so that He said to it and to the earth: “Come you both willingly or unwillingly.” They said: “We both come willingly.” 41:11 The word thumma (lit. then, moreover) in the above context has no connotation of sequence of events (2:29). It could be rendered as ‘and’ to refer to the events in the series. To the early audience the word smoke might have provided a surrealistic image of early history of the universe, consistent with the knowledge available at that time, however, in the modern time the
Big Bang theory of the origin of the universe confirms Qur’ānic testimony of the universe was a nebular mass – graphically a smoky dispersion (21:30). The Qur’ān often personifies various objects; in this case the universe and the earth, to show that had these objects possessed ability to make decision, they would nonetheless obey Allāh. Their willingness to comply with Allāh’s invitation indicates subjugation of the creation to the divine law (cf (cf . 3:83; 13:15) MIA
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.
41:33 And who is more excellent in speech than one who calls towards Allah and does good, and says: “Surely I am of the Muslims?” 41:33 In order for Allāh to forgive the sinners and reward the doers of good, this verse reminds people to invite others into the religion through active preaching (dawah ( dawah). ). Such dawah activity must be done through excellent speech, speech, which requires maintaining proper decorum for a healthy civil discourse. In the post-Muhammadan period, the term Muslim is customarily used to identify those who (a) follow the religion of Islam preached and professed by Muhammad, and in acknowledgement of this fact, (b) believe he is the messenger of God. In principle, a Muslim is one who self-surrenders to One God and worships none but Him. Therefore, if people from other faith do not follow the above cardinal principle, they are not Muslim Muslim.. With respect to this principle, Ibrāhīm and Jesus were both Muslim (3:52,67), as well as nature that follow nothing but the laws of One God Go d are also symbolically Muslim Muslim..
41:34 And neither good nor evil can become parallel. Repel with that whichever is the best; when lo! even when between you and between him were enmity as if he were a warm friend. 41:34 Evil must be repelled through appropriate effective steps based upon the circumstance, severity and impact of the evil act (10:27; 23:96; 28:54; 42:40). Since the range of evil is not defined here, but left to the judgment of the people witnessing it, the redress is also left to the best judgment of the witness or other appropriate intermediaries. The appropriate redress could be to counsel the sinner, forgive if warranted or punish as deemed best. Turning the other cheek is not a healthy moral response; crime must be, as Islam teaches, responded proportionate to its severity. The best redress must be done, not with a view of revenge, and certainly not disproportionate to the evil, but with a keen sense of fair judgment. This is implied since the verse states the perpetrator should be dealt as if he were a warm friend , even though there is enmity between the two. The underlying message is: instead of getting exasperated in delivering MIA
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excellent speech (v. 33) or repelling evil, one should persevere and follow good steps to win over the adversaries in the matter of religion.
41:51 And when We send our favor upon man, he turns aside and withdraws himself. But when evil touches him, then lo! he is full of lengthy prayers. 41:51 Yet another peculiarity of human nature is his tendency to remain oblivious oblivious of o f God as long as he continues enjoying good times. During good times hardly he worshipped God and hardly ever fulfilled his religious obligations. But once he is afflicted with setback in life, either in the form of disease, fear, hunger, loss of lives, wealth or other losses, he is suddenly seen devoted to fulfilling religious obligations. Interestingly the last half of v. 50 speaks of severe chastisement for those who switch from one state to the other, since it is a move from belief to disbelief, but in this verse nothing about chastisement is stated, since, after all it is a welcome change. However, the tone of the verse is overall disapproval of such human nature that keeps him oblivious of God during good tim t ime. e.
47:2 And those who believe and do good, and believe in what has been revealed to Muhammad— whereas that is the Truth from their Rabb— He will wipe off their evils from them and make good their condition. 47:2 In this verse fate of those who believe is contrasted with fate of those who disbelieve,
mentioned in the previous verse. The Muslims migrated to Madīnah as virtual pauper, lived at the benevolence of the Ansārs and looked forward to for minimum subsistence. In Islam faith alone does not suffice unless such faith is demonstrated through righteous deeds (v. 12). Therefore, the verse clearly states those who (a) believe and consequently (b) do good and (c) conditions. This promise believe in the Qur’ān, Allāh will wipe off their evil and improve their conditions. was fulfilled in the lifetime of the contemporary Muslims as their conditions continued to MIA
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improve during the stay in Madīnah and after the fall of Makkah. If the conditions of the Muslims anywhere in the world, particularly in the recent time, do not seem to have improved, it is not the failure of the promise but failure of the Muslims to live up to the expectations of the message, particularly fulfilling fulfilling the conditions co nditions (b) and (c) above.
48:1 SURELY We have given a victory to you,— a Clear Victory, 48:1 The sūrah derives its title from the word fath (lit. victory) in the opening verse, repeated
several times in the rest of the sūrah. The victory refers to the peace treaty signed at Hudaibiyah, a dry gulch in the outskirt of Makkah, in the year 6 A.H./628 C.E. The sūrah was revealed when the Prophet was returning from Hudaibiyah. Most of the contemporaries of the Prophet thought the circumstances under which the treaty was singed and the conditions that were included in the treaty were largely humiliating to the Prophet and the Muslims in general. The Prophet was not allowed to sign the treaty as the customary appellation “Muhammad – the messenger of God” but as “Muhammad - son of Abdullah”. One of the conditions of the treaty was the Prophet would not perform the ‘Umrah, the lesser pilgrimage, in that year but return. Another important condition in the ten-year peace treaty said if any of the Makkans, irrespective of whether he was a Muslim or non-Muslim, migrated to the Muslim circle, he would be returned to the Makkans. On the other hand if any of the Muslims deserted the Prophet and joined the Quraish, he would not be returned to the Prophet. While the humiliation and sense of setback were bothering all Muslims, the verse declares the treaty was not only a victory but also a clear victory. The impact of the treaty was so far reaching in the history of Islam that most of the contemporary Muslims did not immediately understand it, however the double emphasis of victory in the verse indicates to its eventual far-reaching outcome. As a sequel to the victory each of the outcomes mentioned in vv. 2, 3, 5, 6 and 9 would be fulfilled. The treaty not only ended hostility for a while, but also opened up newer avenues for propagating Islam to the people, who, until that time, vehemently opposed the religion. Large number of Quraish soon afterwards actually embraced Islam and those who did not, at least softened their heart, pondered over the message of Islam and subconsciously positioned themselves to embrace Islam at the next opportune moment, which presented itself two year later when Makkah was co nquered.
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51:21 and in yourselves. Will you not visualize then? 51:21 Signs are not necessarily to be found in the space or in the earth, these can be found within oneself. The verse refers to the individual, who is a brilliant example of God’s endless creativeness. The more one explores the intricacies of human body, the more he or she will, as they must, discover God. Human body is composed of complex nexus of chemical, chromosomal, emotional, hormonal, mechanical, mental, neural, physical, physiological, psychological, structural balance, each of which is interdependent on the other and whole is intricately regulated through precise orderliness that minutest imbalance of one variable can become disastrous and life threatening. In order to understand these, the verse speaks of seeing every visualizing them (basara (basara), ), thus, elliptically indicating people would be seeing every internal organs and their function through complex surgeries, x-ray, imaging, molecular biology, scanning and computer simulations.
53:38 that a bearer of burden will not bear the burden of another; 53:38 The word awzār (lit. burden) figuratively includes good and bad deeds of an individual by dint of which the salvation of the individual will be determined. This divine principle of holding each person accountable for his or her own deeds is one of the fundamental teachings of Islam (6:31,164; 17:15; 20:100-101; 29:12-13; 35:18; 39:7) that significantly differs from theories projected by major world religions. This divine principle has several implications: (a) it summarily rejects the Christian theory of Original Sin of Ādam and Eve with which entire human being is burdened and the females are additionally burdened with the ‘sins’ of Eve ( Gen Gen.. 3:16); (b) the principle refutes the theory vicarious atonement believed by the Christian, i.e. a person’s sins could be atoned for by the sacrifice of Jesus, or broadly speaking any sacrifice undertaken by saintly person to atone for the sins of a community; (c) it refutes the doctrine of circumventing the Judgment by virtue of one’s alleged favored nation theory, as professed by the Jews; (d) it rebuts the doctrine of denying one’s spiritual merit simply due to one’s birth in a caste considered to be lower, as held by Hindus; (e) it rejects the possibility of reducing one’s sinful burden through carefully orchestrated intercession by preposterous mediators, as seen among all faith groups, including some of the Muslims.
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55:33 O you collective body of the Jinn and the men! if you earn capability to penetrate the regions of the heavens and the earth, then do penetrate! You cannot penetrate except with authority. 55:33 The phrase ma‘shari-l jinni wal insi is used to mean two contrasting forces of power in the history of human civilization. The verse allows collective efforts of human ingenuity to conquer the space and push their way beyond the gravitation of the earth and penetrate into those regions of the universe where no man has reached before. The prophecy of the verse began to be realized in early twentieth century when man started experiments with flight techniques, soon successfully registered them as the first airborne generation, broke sound barriers, developed jet and rocket propulsion techniques, and within first one hundred years explored moon, Mars, Venus and outer space. The verse evidently prophesizes such endeavors, but at the same time categorically states space explorations cannot be achieved without the authority of Allāh,
implying thereby without utilizing and obeying the Laws of Allāh operating all over the universe.
55:35 The flames of fire and sparks of brass will be sent against you both, then you two will not be helped. 55:35 The phrase flames of fire and sparks of brass appears to metonymically indicate destructive weapons of modern warfare. Men will be bewildered at the conquest of the nature and universe, but unless they open their eyes and accept the Creator of the universe, their own conquest would turn towards them as flames of fire and sparks of brass. Since both the powers sparks, it is unclear whether these would be caused by natural would suffer from such fire and sparks, disasters or inflicted by other lesser powers, but whatever may be the case, damage would be substantial necessitating large scale help, however, no help would be available. If the phrase is meant to address aviation and space explorations, hinted upon in the previous verse, the flames of fire and sparkscan sparkscan indicate to occasional failures of the space explorations, not to forget aviation disasters.
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56:75 Nevertheless, I do take oath by the situation of the stars, 56:75 The opening word falā is primarily used as an oath of negation, although the issue it is negating is not mentioned here. On the other hand, the renewed oath (uqsimu (uqsimu,, lit. I swear, I take oath) following the word of negation affirms what is being emphasized in vv. 77-78. The word mawāqi‘ refers to the position or situation of the stars, particularly to their rising and setting positions (Qatādah, Mujāhid, Ibn Jarīr – all quoted by Tabari, Ibn Kathīr). Other commentators suggested mawāqi‘ refers to break down of stars at the time of Awakening (Ibn
‘Abbās, ‘Ikrimah), but this explanation seems untenable since the oath is taken in the name of an observable reality, not about something remote in future about which people had no idea. Contemporary Arabs used to take oaths taken in the name of celestial objects to affirm greatness of their vows.
58:11 O you who believe! when it is told to you: “Make room in the assemblies”, then make
room; Allāh will make room for you. And when it is said: “Rise up”, then rise up; Allāh will exalt those who believe from among you and those who are given knowledge to high
ranks. And Allāh is well Aware of what you do. 58:11 Since the verse addresses all the believers, obviously the appeal transcends geographic and historic barrier. Most of the classical commentators referred to the assemblies held by the Prophet when the congregates, sometimes out of eagerness to listen to the Prophet, would not offer space to others due to the fear that they would loose their vantage places. The plural use of alof al-majālis (lit. the assemblies) appears to indicate not only the assemblies conducted by the Prophet, but also those to be held at later times by other learned people. The significance of the phrase make room, Allāh will make room for you seems to emphasize man’s social responsibilities towards each other by providing equal opportunities (not nepotism) to all,
especially to those who are deprived and cannot get fair representation. Allāh will provide room by providing welfare and happiness in this life and in the Hereafter. Similarly the command to rise up can also be interpreted to mean to rise up for a good cause (Tabari), although the literal import cannot be ignored. MIA
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77:33 “as if they were yellow camels.” 77:33 The purpose of the imagery used in this section is to stress upon impossibility and absurdity of sinners getting entry into the paradise. The wordjimalah word jimalah is the plural form jamal (lit. sufr is of jamal of (lit. camel). The word sufr is plural of asfar of asfar meaning meaning something yellow or tawny in color. Asad strongly rejected the use of camel as the imagery, instead suggested ‘rope’ as the intended meaning. In the Bible in Luke 18:25 the impossibility and absurdity of sinners to enter the paradise is mentioned in Jesus’s word as: for it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God (cf. Mark 10:25; Mark 10:25; Matthew 19:24). The same metaphor is echoed in 7:40 asdoor asdoor of the heaven will not be opened for them, nor will they enter the Garden until the camel passes through the eye of a needle. needle . In this verse jamal jamal means means camel, not ropes. To interpret jimalah as ‘ropes’ or ‘twisted ropes’ misses, if not impossibility of the proposition, the absurdity implied in the metaphor.
78:14 and We bring down from dripping clouds water in abundance,—
‘asara, denotes to squeeze something, to 78:14 The word mu‘sirāt, derived from the verbal root ‘asara, press (as juices from grapes). The use of the wordmu‘s wordmu‘sirāt meaning to squeeze out rain (from cloud) or emit rain by pressing appropriately points at the cause of rain when clouds are ‘compressed’ or ‘thickened’. The Qur’ān disclosed this brilliant scientific truth long before modern science adequately understood the physics behind formati formation on of rain.
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78:33 and youths of equal age, 78:33 Regarding the usage of atrāb see 38:52 and 56:37. In the common parlance, the word kawā’ib is often interpreted to mean a woman whose breasts are becoming prominent, or a full-breasted woman. At the time of revelation, the immediate audience understood the pleasure in paradise in specific terms, mostly in familiar dreams and desire of men. However, the
Qur’ānic allegory of the pleasure of the Heaven is always meant to appeal both men and women and intended to reward men and women alike. The Qur’āic text transcends the boundary of society, history and time of revelation, therefore, cannot be limited to the meaning of a particular term in single context. One of the meanings of the root word ka’aba is to become prominent or to become glorified (Rāghib, Lisān al-‘Arab, Tāj al-‘Arus). Thus, when the word is applied to a person, it indicates to the prominence p rominence of the person without any reference to his or her sex. When the word is combined with atrāb, it means prominent co mpanions well matched.
79:1 CONSIDER the yearning yearning ones proceeding violently;
nazi‘at (lit. 79:1 The sūrah derives its title from the mention of nazi‘at (lit. who tear out, who yearned for) in the first verse. The word is derived from naza‘a meaning to pluck out, to extract, to draw something sharply (as drawing a bow to shoot arrow). The verse begins with a solemn divine oath ‘wa ‘wa’’ to emphasize the certainty of the Day of Awakening and continues to stress the oath in the subsequent four verses. Most of the ear ly commentators implied the oaths are aimed at angels
who are appointed to draw out the souls of dying person (Ibn ‘Abbās, Mujāhid, Sa’īd bin Jubayr, an-- nazi‘at, an-nashitāt, Qatādah all quoted by Tabari, Ibn Kathīr). Accordingly the participles an as-sabihāt, as-sābiqāt and al-mudabbirāt are interpreted to signify various activities of the angels andal(Yusuf Ali). Muhammad Ali maintained that these participles signify the spiritual advancements of the future believers in Madinah and beyond them to those who would continue to spread Islam. Asad maintained that the participles indicate to the movement of stars, sun and moon in their orbits and their setting. The wordgarq word garq can be interpreted to mean something exaggerated, suddenly, violently, drowning (Lisān al-‘Arab, Lane, Mawrid). Since the oaths do not identify the specifics of the participles, the meaning will continue to remain an open discussion among the exegetes.
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84:6 O you man! surely surely you have to labor towards your Rabb laboriously, then you will meet Him. 84:6 Use of the word kadh (lit. toil, labor, striving hard) brings out certain realities in the life of most people: it is saturated with a mix of pain, labor, sorrow, anxiety, sacrifices, disappointment etc. that far outweigh occasional moments of pleasure and happiness (2:155; 29:69; 53:39). Even those who lead a thoroughly righteous life are not free from pain and toils of life, evidenced from
the lives of the prophets and other pious people. The Qur’ān rightly stresses upon everybody to walk the path to Allāh with due share of p ain and labor until they come to ‘meet’ the Judgment of Allāh.
86:1 CONSIDER the heaven and the Night-Visitor! 86:1 As with many other sūrahs in this part of the Qur’ān, it begins with a reflective divine oath ‘wa wa’, ’, often used to point out certain truth, in this instance certainty of Awakening and truth of the Qur’ān. The sūrah derives its title from the word tāriq, traditionally interpreted to mean night visitor. The word is derived from taraqa meaning to beat something, to pound, to knock. Tāriq is
one who comes by night and knocks on the door since the doors are closed. The Qur’ān defines tāriq as a star of piercing radiance (v. 3). Based on this meaning most of the early commentators tried to identify a specific brilliant star in the sky as the tāriq , however often disagreeing and contradicting it with Saturn, North Star (Polaris) or Morning Star (Venus). Since the Qur’ān does not specifically refer to any particular star, at-tāriq is evidently used as a metaphor of brilliant divine guidance appearing in midst of spiritual darkness across the Arabia. Given that the sūrah is one of the very early Makkan revelations, figuratively at-tāriq may have symbolized the Prophet who appeared at the time of spiritual darkness and went knocking on the door of peoples’ conscience to cause revival of the spiritually dead Arabia.
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86:7 coming out from between the backbone and the breastbone. 86:7 The verse seems to allude to the origin of the gonads in a manner that can was easily understood by the contemporary Arabs and by people in the following millennium. The targeted audience of the verse is clearly the people of the later time when they would have clear
understanding of the origin of gonads. The Qur’ān casually disclosed a scientific marvel that remained obscure for thousands of years. The origin of the gonads is considered to be from dorsal coelomic epithelia and underlying mesenchymal cells, however this fact could not have been explained to the early audience unless more generic terms, like the words sulb (lit. backbone) and tarā’ib (ribs), are used. The purpose however, is to directs readers’ attention to embryonic and more precisely to evolutionary origin of gonads from cells of two different origins: the primordial germ cells derived from the pole cells, and the somatic cells originated from the mesodermal layer of abdominal segments. During the embryonic development the gonadal precursors and pole cells migrate until the mesodermal cells partially ensheath the arriving cells, and the cluster coalesces into the gonad.
88:17 Do they not then look at the camels how they are created; 88:17 After reviewing the imageries of the Hereafter presented above, if people are still in doubt about the Hereafter, they are told to observe four natural marvels in order to appreciate the Creator and His magnificent creation, all of which individually or collectively must convince the observers that God, who created all these, certainly has the power to fulfill the possibilities
mentioned
in
this
sūrah.
Most of the commentators interpreted the term ibil ibil ((pl .) .) as camels. I have also translated the term in the conventional manner as camel. However, in light of the natural marvels mentioned in the following verses, interpretation of ibil of ibil as as camels appears to be out of place and regional in its appeal. Camel’s creation does not appear to be significantly different than creation of any animal, wild or domestic. Various Arabic lexicons also gave other shades of meaning, among which rain-bearing cloud (cumulonimbus) is prominent (Lisān al- ‘Arab, Tāj al-
‘Arus). The Qur’ānic appeal to study the marvels of the nature is ideally directed to people of all periods of time and setting. Obviously the appeal here is to understand the metrological details behind the formation of various clouds, cumulonimbus in particular – how it is formed and what causes it to pour out heavy rain. By studying the intricate mechanism behind apparently ordinary phenomena, people with insight might realize the existence of God. Similar analytical studies MIA
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may be undertaken to understand the intricacies of the formation of the universe (2:117; 13:2; 14:19; 15:85; 31:10) or the formation of the mountain on the earth or spreading out of the earth, possibly with with an allusion to plate tectonic movements of the crust.
90:1 NO! I call to witness this Territory!— 90:1 The opening particle lā (Nay!) is used as an intensive form, commencing an oath rather than a particle of negation (cf ( cf . usage in 56:75; 75:1; 84:16). The sūrah derives its title from the mention of balad of balad (lit. (lit. territory, place) in this verse. According to most of the classical commentators the term signifies the city of Makkah; a suggestion seems quite justified since the references in the first three verses are pointedly directed towards the city. However, restricting the allusion of balad of balad , a generic term, to the city of Makkah appears inconsistent, despite
tremendous importance laid on the city throughout the Qur’ān. By purposely leaving the identity of balad of balad vague, the Qur’ān seems to impart wider implication of its message that transcends time and geographic limitations. The territory, therefore, appears to signify any land in which people have lawful rights by virtue of their ancestry and domicile.
90:13 The freeing of a captive, 90:13 The word raqaba literally means a neck, a slave, a captive. Slaves during the time of Muhammad as well as during biblical times were mostly well cared for and considered as
members of the family. Therefore it is not surprising to see the Qur’ān publicly accepted the custom of slavery, however did not recommend it as the norm towards which the society should move. Instead, it strongly recommended and encouraged emancipation of slaves whenever possible (5:89; 9:60; 24:33; 58:3). The modern form of slavery as cruel servitude of humanity was invention of medieval Europe and European immigrants in other places. Since God described freeing of slaves as a good deed, and the Prophet taught and demonstrated freeing of slaves as meritorious, it can be conclusively proved that slavery in any form stands abolished in Islam. Thus, there cannot be any clash between Islam and Western human rights doctrines (see
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Article 8 of the UN declaration of Human Rights and Article 4 of the International Pact of Civil and Political Rights).
100:1 CONSIDER the snorting assaulters, 100: 2 and those dashing, striking fire, 100: 3 and those making raids at dawn, 100: 4 then raising up with that a cloud of dust, 100: 5 then penetrating by it through the troops. 100:1-5 The vv. 1-5 use some of the conceptual images to highlight the ineffable reality of the al-‘Adiyat denotes Awakening. The term al-‘Adiyat denotes camels employed during the time of Hajj or war-horses and chargers employed by the nomadic Arabs at the time of carrying out raids (ghazu (ghazu). The sūrah unfolds a grim reminder of the Awakening through powerful images revealing the anarchy and alienation of man’s temporal goals with his spiritual objective. The short rhythmic verses project a vision of female agent ( al-fa‘ilat ) or a feminine plural active participle that do not have a definite antecedent. The five verses present a swiftly moving flock of mares whose riders are carrying out raids ( ghazu ghazu)) at best or defensive wars ( jihād ) at most, whereby the enemies are caught unaware. Each of the verses begins with a particle (harf (harf ): ): wa for the first verse and fa fafor for the remainder four verses. The particle wa introduces swearing of a divine oath, so often used in the Qur’ān as a tool to provoke intense attention of the hearer as much as to the reader. In contrast the conjunction fa in vv. 3-5 connote simultaneity of actions mentioned in these verses. The word dabh primarily means horses engaged in brisk motion, although it can be used for camels in motion. In the second verse, muriyati qadhah (lit. striking of fire, kindling of sparks) intensify the quickened galloping of horses rather than camels with their forceful contact of the hooves and rocky terrain. In this verse, the timing of the event must have been in the darkness before dawn (subhan (subhan)) when the sparks can be visible. The raid begins at dawn, bringing to mind
the sense of unawareness with an ominous allusion to the Qur’ānic implication of Hour that appear quicker or nearer (16:77). The vv. 4 and 5 transform the immediate environment of the charging mares in the dawn towards the key events in the eschatological hour (sa‘a (sa‘a)) when everything would be rendered into dust (naq‘an naq‘an)) before their regrouping,jam‘an regrouping, jam‘an (li (lit. t. host, crowd) cro wd) (42:5,7; 77:9; 82:1).
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100: 6 Surely man is ungrateful to his Rabb. 100: 7 And surely he is indeed a witness to that. 100: 8 And surely due to the love of wealth he is indeed rigid.
identifying the familiar event of gall ga lloping oping mares, the preceding verses built a 100: 6-8 After identifying metaphor of plunder, anarchy, pressure, surprise and turmoil common to everybody in this world. This alters the theme and brings into attention man’s character and conduct. All three verses reinforce the affirmative tone with the use of innahu of innahu.. The word kanud kanud connotes connotes dual meaning of ingratitude towards a benefactor and also severing affectionate ties with the kanud reflects benefactor. In other words, kanud reflects spiritual spiritual and moral bankruptcy bankrupt cy of human character towards his benefactor the Rabb. Men unilatera lly break the bilateral and reciprocal relationship with God: he receives the bounty bount y from God but refuses to be grateful to Him. The antecede nt of the pronoun hu in v. 7 can be either e ither God or man, thus it is contingent co ntingent upon the (lit. eyewitness). According to Qatādah, Ibn Kathīr, the pronoun refers to Allāh shahīd (lit. predicate shahīd as a witness to that, the word shahīd being one of the divine names of Allāh (Lisān al-‘Arab). shahīd being Whereas contemporary commentators understood the pronoun refers to man (Yusuf Ali, Asad, Muhammad Ali, Pickthall). khayr is In v. 8 the pronoun hu invariably refers to man. The predominant meaning of the term khayr is a value-oriented word implying both secular and religious sense: worldly possession and wealth as well as divine bounty bestowed on men. When used in context of man’s avarice and stinginess, al-khayr intensifies intensifies man’s reluctance to do any act of good. Finally the term shadid denotes denotes the rigidity and unyielding nature of man’s covetousness.
100: 9 Ha! does he not know then when what is in the graves will be raised up;— 100: 10 and what is in the breasts will be made manifest? 100: 11 Verily their Rabb this Day is Aware of them 100:9-11 The climax of the first eight verses is presented here with a grim reminder of man’s final journey. The term bu‘thira implant a sense of violent volcanic eruption, where the ‘ingredients’ are overthrown suddenly and violently. At the time of Awakening, the graves MIA
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would be exposed and the sleeping dead would be ejected with a striking image of scattered materials in utter helplessness. This is further intensified by the word hussila (lit. to make happen, to manifest, to occur). The reality of the vv. 9-10 reminds mankind of the inevitable destiny so carelessly neglected by them. Interestingly the two end words of vv. 9and 10 alqubur and qubur and al-sudur al-sudur have have more than phonetic resonance with their parallel semantic meaning: both are places of hiding - of burial and of concealment (for more reading see: Hajjai-Jarrah).
101:9 the abyss will then be his mother. 101:9 The word hāwiya represents an abyss, a fall or the lowest pit of the Hell. This abyss is idiomatically personified with a mother (umm ( umm). ). Just like a mother brings up her child in her lap or in the cradle (2:206; 57:15) with due care befitting a mother, the bottom of Hell will hug the carebefitting the Hell – through its blazing fire. A mother would hug her child sinners with due carebefitting and not part with him or her under any circumstance until nursing and bringing up is complete, similarly the Hell, too, will hug the sinners and ‘nurse’ with punishments until the spiritual dross is wiped off.
103:1 CONSIDER the Declining day. 103:2 Surely man is indeed in loss, 103:1-2 In part 30 of the Qur’ān four other sūrahs have a title bearing names of various parts of the day: Fajr Fajr (s. (s. 89), Al-Lail Al-Lail (s. (s. 92), ad-Duhā (s. 93) andFalaq andFalaq (s. 113). In each of this sūrah the timing of the day is used to create a solemn prelude to the resultant theme. Except for al-qasam) that assumes a sūrah Falaq, the rest of sūrahs begin with oath particle waw (waw al-qasam) rhetorical role intended to stimulate intense attention of the listener as much as to the reader to make them believe what follows after the oath. Such oath particle in the introductory verse of a sūrah provides a powerful treatment of the opening word that could not have been produced in its traditional treatment.
This sūrah was revealed in the first part of early Makkan part, probably in the 3rd year of prophethood, when the atmosphere in Makkah was still predominantly authoritarian, MIA
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oligarchic and/or plutocratic, where wealthy few became inheritors of power, and their economic supremacy was gaining ascendancy over others, opening avenues for the select elements of the society to benefit from wealth and might. In addition to this, the society in general was highly irreligious, and any religiosity was primarily dictated and determined by the privileged few. The
Qur’ān frequently targeted this society and it’s leaning for certain ideologies that had no lasting value. This was done through many sūrahs and codifications, and in turn provided moral and spiritual
teachings
for
generations
to
come.
In this sūrah timing of the day is used to remind people about enormous loss in life if ‘time’ is wasted and prime duties in the life are not done. Time is that quality of nature that cannot be reversed. The term al-‘Asr (lit. (lit. the declining day, afternoon, time, epoch) rightly attempts to arouse a thoughtful reminiscence of the life of a person standing at the fag end of his or her life. After a person lived his or her prime ages, most of them do not promptly realize, and many never realize, time sneaked upon him or her far too quickly while key objectives of life remained unattended. These objectives in life certainly do not amount to fulfilling earthly desires, gratifying needs, or even leading a calm, quiet and peaceful life. The loss (khasir , lit. to wander away from the right path, to be deceived, to suffer loss) evidently brings to forefront those key factors that would eventually determine the ultimate course of human being in the Hereafter. Mention of insān rather than believer (mu’min (mu’min)) indicates the caution mentioned in the following verses embraces entire mankind, not just a select group or nation.
103:3 except those who believe and do good, and exhort one another to Truth, and enjoin one another to perseverance. 103:3 The verse affirms four key activities that determine who would incur loss. The sūrah, therefore, does not waste its time in detailing what would cause the loss, but pragmatically points out everything other than four activities would tantamount to loss. The first activity is to believe (imān). The word imānis not a mere lip profession, but it entails intellectual progression towards realization of God’s existence, His propositions and His creations, and involves certain practice (‘amal ), ), some of which are prescribed as rites and others call for innate responses. The requirement to do good (‘amal swālihāt ) is integral to imān, therefore it is stated immediately after the first activity. The best way of beginning amal swālihāt is to do good to one’s own soul (2:110; 41:46; 45:15; 64:16), by striving to improve the self, followed by doing good to humanity. The last two items are drawn on two virtues: seeking truth (haqq ( haqq)) and practicing perseverance (sabr (sabr ). ). These two virtues are not only to be practiced by the self, but also to be exercised through mutual counseling. Man is not just an isolated individual in a society; he has a collective identity too. Thus, the requirements expected of an individual member of society also become the requirements expected of other members of the society. However, other members may not possess same faith, and while keeping in mind Islamic ethos strictly forbids coercing faith upon another, all it can ask is mutual agreement towards honoring certain social activities. wasaya (lit. to enjoin, to command) points to bringing other members of the The dual mention of wasaya society to mutually remind and honor each other’s obligations towards truth and patience. For more reading on significance of patience and perseverance see 3:200.
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108: 1 SURELY We have given you the Kauthar .
al-kauthar (lit. 108:1 The sūrah derives its title from the mention of al-kauthar (lit. the abundance of good) in this verse. The word is derived from root kathrah (lit. multitude, abundance, plenty) from which the title of another sūrah, at-takāthur is is derived (102:1). In sūrah at-takāthur, the connotation kathrah is used in the sense of abundance of wealth diverting people from their real objectives of kathrah of in life, whereas here the same root word is used to coin a unique word implying abundance of good bestowed upon the Prophet and in turn upon all his true followers (Ibn ‘Abbās, Sa‘īd bin
Zubayr quoted by Tabari, Ibn Kathīr). In the example of the Prophet, abundance of good included spiritual and abstract things, e.g. divine revelation, knowledge, wisdom, leadership, success, victory and dignity in this life and in the Herea fter.
an d do sacrifice. 108:2 Therefore perform Salāt for your Rabb, and 108:2 In response to the abundant good bestowed upon the true believers, they are required to do two primary duties: perform salāt and sacrifice. The term nahara (lit. sacrifice an animal) is used in the sense of sacrificing not only animals but also all good things that might benefit others.
Both of these duties essentially summarize entire facet of Islamic belief. Salāt takes care of belief and corresponding spiritual duties; sacrifice, on the other hand, takes care of essential duties in an egalitarian, pluralistic society envisaged by the Qur’ān.
108:3 Surely your hater— he is the deprived.
abtar implies implies cutting off something entirely. The root word batr (lit. (lit. to amputate, 108:3 The term abtar to cut off entirely, e.g. tail of an animal) has a nuance of sarcasm in the way it is used in sentences. The word often implies permanent, irreversible damage caused to the owner. In this instance it means cutting off the good and prosperity from such person who adopts ways
disregarding salāt and sacrifice.
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....... PART - I SURAH - 1 THE OPENING Revealed at Makkah PRELUDE Surah Fatihah, as the name indicates, is the Opening Chapter of the Ho ly Qur-an. The "Opt repeated seven verses" (15:87) of this chapter are recited many times everyday during the Salat or daily Prayers. This chapter is also called Umm al-Kitab o r the Gist of the Book, that means, it contains the sum and substance of o f the Holy Qur-an
The Author of the Holy Qur-an, while revealing H is identification, identification, said that His name is "Allah". Then He mentioned what or who He is. He mentioned that He is the "Rabb" or the Creator (and Sustainer) of the whole universe. Thereafter He mentioned that He is the "Rahman" i.e. the Provider Pro vider of Sustenance for His creation. Then He said, He is the "Rahim" i.e. Most Rewarding for the activities of His creatures; and at t he same time He said that He is "Malik" i.e., Master of Judgment for the goo d and bad deeds done by mankind. Allah, by disclosing His identity to man, was so kind as t o teach him that man should shou ld worship Him alone, and should seek His H is help for fulfillment of all his desires. Let his life be straight and upright, and may he be protected from falling into pitfalls. [I seek refuge with Allah, from the Shaitan , the driven away .]
With the name of Allah, most Gracious, most Rewarding
THE Hamd belong to Allah, the Rabb of all the worlds;
2 the Rahman, the Rahim;
3 Malik Malik of of the Day of Requital.
4 You alone we do serve , and to You alone we beseech for help .
5 Guide us on the Right Path, MIA
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6 the path of those upon whom You have bestowed favors ;
7 not of those upon whom wrath is brought down , nor of those gone-astray . COMMENTARY I seek refuge with Allah, from the Shaitan (i.e., the Evil-one, meaning, every insolent or rebellious one from among the jinn, the men and the beasts, Raghib), the driven away (16:98).] (We commence, 1:4) with (the assistance of) the name of Allah, (the Rahman, i.e.) most Gracious(whose love and mercy are manifested in making providence for all His creatures in the universe), (the Rahim, i.e.) most Rewarding (whose love and mercy are manifested in amply rewarding their righteous act ions). THE Hamd (i.e., all the praises and gratitude) belong to Allah, the Rabb (-the Creator, the Evolver, the Nourisher and the Maintainer) of all the worlds (like the material material,, spiritual and celestial worlds; to make them progress through evolution until they reach the go al of perfection; and it is due to this t his attribute in Allah that He brought everything into existence); 2 the Rahman (-the most Gracious, Who manifested His love and mercy to all His creatures and met all their needs, includimg the spiri sp iritual tual needs of mankind through Divine guidance, without their any effort to deserve it, 17:110; 25:60) , the Rahim (i.e., the most Rewarding, Who manifests His love and mercy by amply rewarding the creatures for every deeds t hey do, 3:194); 3 Malik (-Master) of the Day (or the period, 55:29; 70:4) of Requital (which is constantly at work; His chastisement is to make people chaste by rect ification, and is not the result of His wrath on man's disobedience; He, being the Master, is more than a king or a judge; and though Just, is at the same time Merciful and Forg iving to the sinners, 39:53). 4 (As we realize your mercy) You alone we do serve (O our Rabb! not merely by reciting reciting Your glory, but by imbibing Your virtues through humble service to You), and to You alone we beseech for help (in obtaining our right place in Your kingdom). 5 Guide us on the (Middle, hence the) Right Path (90:10-18; Matt. 6:11, by protecting us from leaning to either extreme: the rejection or the exagg eration of the Guidance),6 the path of those upon whom You have bestowed favors (4:69, and taken into Your mercy); 7 not (the path) of those upon whom wrath is brought down (li (like ke the Jews, 2:61,90; 3:111; 5:60, who not only o nly rejected 'Isa Masih, Masih, but also tried to kill him on the cross, 2:72; 3:53), nor of those gone-astray (from the Right Path, like the Christians, who not only exaggerated 'Isa Masih, 5:77, but also raised the human prophet to godhead, 4:171; 5:73).
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Section 1
With the name of Allah, most Gracious, most Rewarding
ALIF, Lam, Mim.
2 This Scripture there is no doubt in it, is a Guidance for the reverent
3 who believe in the Unseen, and establish the Salat, and out of what We have provided them with, they do spend;
4 and who believe in what has been revealed to you, and in what was revealed before you, and regarding the Hereafter they firmly believe.
5 These are upon Guidance from their Rabb, and these are themselves the successful. COMMENTARY ALIF, Lam, Mim (I, Allah, am the Best Knower). 2 This (grand Kitab, 27:28,29, i.e. the) Scripture (which is from the initial stage stage meant to become a complete co mplete scripture in black and white) there is no doubt in it, is a Guidance for (the use of) the reverent (47:17; 74:56) : 3 who (as their first requisite of spiritual advancement) believe in the (Great) Unseen (even behind peoples cognizance, 2:14; a belief in the Unseen Allah being the cardinal principle of every religion),and (man being a social animal, as his two p rime duties) establish the Salat (being true to its spirit, and not merely in observing the form), and (as fair words do not fill the pocket) out of what (wealth, wisdom, knowledge, etc.) We have provided them with, they do spend (in the service of humanity ; and thus their belief in the Unseen being translated MIA
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into action as in Prayer to Allah and service to His creatures); 4 and who (as the fourth fundamental principle of Islam, and second a mong matters of Faith) believe in what (Message) has been revealed to you (O Muhammad ! for the entire humanity, 6:91; 7:158; 25:1), and in what (original and untampered message) was nat ions of the revealed (to the nabis who came)before you (and appeared amongst all the nations world, 10:47; 35:24, and thus by recognition o f all the prophets of the world the reverent bring the whole of humanity within the Universal Brotherhood), and (as the fifth fundamental principle of Islam) regarding (the requital of) the Hereafter they firmly believe (in reaping the harvest there as has been sown sow n here in this life, 1:3). 5 These (people) are upon (the true) Guidance from their Rabb, and these are themselves (the cultured and hence) the successful (both in this life and in the Hereafter, Herea fter, 55:46).
6 surely those who reject Faith it being alike to them whether you warn them, or do not warn them they will not believe.
7 Allah has set a seal upon their hearts, and upon their hearing, and upon their sight is a veil; and for them is a great chastisement. Section 2
8 And of mankind there are some who say: We believe in Allah and in the Future Day, but they are not at all Believers .
9 Feign would they deceive Allah and those who believe. But they do not deceive any except themselves , and they do not perceive .
10 In their hearts is a disease , so Allah increased to them the disease , and for them is a painful punishment because they used to belie . COMMENTARY 6 (Just as a black stone will w ill never grow white, nor the leopard can change his spots,) surely those who reject Faith it being alike to them whether you warn them, or do not warn MIA
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them they(being determined not to declare their Faith) will not believe . 7 Allah (, in consequence of o f their refusal to open their hearts to receive the Truth,) has set a seal upon their hearts (which they have closed with a lock thereto, 47:24), and (also) upon their hearing (in consequence of o f their not lending their ears to listen to it, 31:7), and (moreover, in consequence of their not us ing their vision vision to t o distinguish the Truth from the Falsehood,) upon their sight is a veil (and thus He has made them taste the t he consequences of their heedlessness, 7:179; 41:5); and for them is(therefore awaitin awa iting) g) a great chastisement . SECTION : 2 8 And of mankind there are some (hypocrites like Abd Allah ibn-Ubayy) who (as a lipprofessional)say (in your presence): We believe in Allah and in the Future Day, fession on of o f the Kalimah of Islam, yet the but (although this declaration is equivalent to the pro fessi smooth speeches of the wicked are full of treachery ; for) they are not at all Believers (3:148188; 4:60-152; 9:38-129; 63:1-11). 9 Feign would they deceive Allah and those who believe. But they (in fact) do not deceive any except themselves (as thereby they deprive themselves of the blessings of Allah), and they do not perceive (it in their foolish acts). 10 In their hearts is a disease (and pain due to Muhammads advent at Madinah, which deprived them of their leadership in this region), so Allah increased to them the disease (71:5-7, as they witnessed the rapid progress in peoples conversion to Isl Islam), am), and for them is (prescribed) a painful punishment (in the form of jealousy and frustration) because they used to belie (the Message of Islam).
11 And when it is said to them : Do not make mischief in the earth, they say : Verily we are in fact peacemakers.
12 Is it not that they themselves are the mischief-makers? But they do not perceive.
13 And when it is said to them: Believe as the people believe, they say: Shall we believe as the fools have believed? Is it not that surely they are themselves the fools? But they do not know.
14 And 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 by ourselves were only mocking.
15 Allah throws back the mockery on them, and leaves them along in their trespasses MIA
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blindly wandering on . COMMENTARY 11 And when it is said to them : Do not make mischief in the earth (by sowing the seeds of dissension dissensi on among a mong different parties, and do not burn your own house to frighten the mice), they (having two faces under one hat) say : Verily we are in fact peacemakers (especially between the Muslims and the t he Jewish rabbis). 12 Is it not (a fact) that they themselves are the mischief-makers (making evil designs against the Muslims, and considering themselves sages though fools to ot hers)? But they do not perceive (it). 13 And when it is said to them (the halfhearted ones who are fooling foo ling away their time in building castles in the air): Believe as (most of) the people (of Madinah) believe, they (being under the impression that the Muslims would soon be w iped out of existence, and thus by living in their fools paradise put the fool foo l on the Believers, and) say : Shall we believe as the fools have believed (and are undergoing all sorts of sufferings and making sacrifices for the sake of their religion)? Is it not (a fact) that surely they (the ill-doers being ill-thinkers) are themselves (ill-furnished in the attic storey, and so are) the fools ? But they do not know (it). 14 And when they meet those who believe, they say : We believe. But when they are alone with their Evil-ones (i.e. their evil-companions, 2:36), they (like hunting with the hound and running with the hare) say : We are really with you, we by ourselves were only mocking (at the Believers). 15 Allah (on the other hand) throws back the mockery (like a boomerang) on them (42:40), and leaves them along in their trespasses blindly wandering on (helterskelter).
16 These are those who buy Error for Guidance, so their trade does not bringprofit, nor are they guided.
17 Their similitude is like the parable of one who kindles a fire but when it has lit up all around him, Allah takes away their light, and leaves them in utter darkness, they cannot see.
18 deafness, dumbness , blindness, so that they cannot return .
19 Or like a rainstorm from the heaven, therein are darkness, and thunder ,and lightning ; they press their fingers in their ears against the thunderclaps for fear MIA
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of death of death ; but Allah is ever encompassing the Unbelievers!
20 The lightning almost snatches away their sight. Every time it flashes for them they walk therein; but when the darkness grows upon them they stand still And if Allah had willed, He could surely have taken away their hearing and their sight. Allah is indeed Possessor of power over all things. COMMENTARY 16 These are those who buy Error for Guidance (thinking that this course of o f double-dealing would double up their worldly gains), so (due to their wearing two faces under o ne hat) their trade (of this nature) does not bring (any) profit (to them, except loss in the end), nor are they guided (in the right path, thus they will be losers both temporally and spiritually). 17 Their similitude is like the parable of one (like Muhammad) who (when he wanted to illumine the world) kindles a fire (Bu Bu.. 81:26) but when it has lit up all around him, Allah takes away their(own) light (of their eyes, because of their persistent shutting of the eyes to the light of Islam which has been li litt up by Muhammad), and leaves them in utter darkness, (in the consternation) they cannot see. 18 (They are as if afflicted with) deafness, dumbness, (and) blindness (2:7), so that they cannot return (to the Path). 19 Or like (another parable of) a rainstorm (of Divine revelation) from the heaven, therein astound ing are(zones of) darkness (of trials and tribulations), and thunder (like forceful and astounding deliverance), and lightning (like brilliant and sparkling guidelines); they (the weak-hearted hypocrites)press their fingers in their ears against the thunderclaps for fear of (impending) death(because of this marvelous revelation); but Allah is ever encompassing the Unbelievers (so they cannot escape)! 20 The lightning (is so intense that it) almost snatches away their sight. Every time it flashes for them (with effective light) they walk therein (keeping company with the Muslims, thinking that the few flashes of light are due to their own intelligence); but when the darkness grows upon them they stand still (thinking that to walk with the Muslims is as stepping o n a mossy stone). And if Allah had willed, He could surely have taken away their (faculty of) hearing and their sight (because of their persistence in rejection of the D ivine revelation). Allah is indeed Possessor of power over all things. Section 3
21 O you mankind! worship your Rabb Who created you and those before you, so that you may practice reverence,-
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22 Who made for you the earth a carpet, and the sky as a canopy; and He brings down from the sky water, then He brings forth by it fruits as a sustenance for you. Therefore do not set up with Allah rivals, while you were knowing.
23 And if you are in doubt as to what We have revealed upon Our Bondsman ,then come up with a Surah the like of this of this and invite your helpers besides Allah, if you are truthtellers.
24 But if you do not do- and you can never do- then fear the Fire whose fuel is men and the stones- it is prepared for the Unbelievers .
25 And give glad tidings to those who believe and do good, that for them are Gardens, beneath which flow the rivers! every time they are provided from these with fruit as a provision, they say: "This is what we were provided with in the past"; for, they are given it in resemblance. And they have in them pure companions , and they therein abide. COMMENTARY SECTION : 3 21 O you mankind! worship your Rabb Who created you and those (other people including your ancestors who came) before you, so that you may practise reverence ,22 Who made for you the earth (as) a carpet (in the Temple of His world-family wo rld-family), ), and the sky as a canopy (40:64, and thus making you a single family under one roof, 2:213); and He MIA
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brings down from the sky water, then He brings forth therewith fruits as a sustenance for you. Therefore do not set up with Allah rivals (like false gods, priests, saints etc.), while you were knowing (fully well that such rivals cannot provide you with any o f these things). 23 And if you are in doubt as to (the truth of the Qur-anic Message) what We have (from time to time) revealed upon Our Bondsman (Muhammad, whose bondage to Us implies his liberation from all other servitudes, 16:75), then come up with a (single) Surah the like of (or comparable to) this(10:38; 11:13) and invite your helpers (if there are any) besides Allah, if you are truth-tellers (regarding your so-called doubt). 24 But if you (fail and) do not do (it) - and you can never do (it, even though you exhibit much ado about it)- then (as a proof of the Fire awaiting awa iting you in the Hereafter,) fear the Fire (of war, 3:102; 5:64; 104:6,7) whose fuel is men (like the mischief-makers mischief-makers)) and the t he hard-hearted leaders)- it is prepared for the stones (that are worshipped, and also the Unbelievers . 25 And give glad tidings (O Muhammad!) to those who believe (accepting all the fundamental principles of Islam as the basis of action) and (consequently) do good (to all in such a way that their plant o f Faith is nurtured with their good deeds to bear good fruit, 14:2425), that for them are Gardens (grown out of their Faith, 55:46,50,66) beneath (the shades of) which flow the rivers (of refreshing water)! (The fruits in the Here-after being the consequences of the deeds done do ne in this life)every time they are provided from these (Gardens) with fruit as a provision, they say: "This is (the very fruit of the deeds) what we were provided with in the past (in our earthly life, 55:46)"; for, they are given it (-the fruit of their deeds) in resemblance (to those deeds). And they have in them pure companions (as a reward of their keeping goo d company in this life, 36:56; 44:54; 52:20; 55:72; 56:22), and they therein abide (for ever).
A Comparison of Different Translations Not all translation of the Qur-an is the same. Not all translations match the Arabic Qur-an in rhythm of text, depth of meaning, syntax of sentences, word usage and adherence to the divine words. While some translations are truly loyal to actual Arabic words, some are liberal in bringing out the meaning of the verses. Some translations are truly academic in nature, while others are informative in their objective. Some translators disliked strict loyalty to each and every Arabic words, for fear of obscuring the inherent meaning; while others were vehemently loyal to the revelation, yet succeeded in conveying the meaning. Some translators enjoyed slight liberty with choice of words, while others guarded themselves from what could very well be interpolation of thoughts. Below are sample of 6 translations of Surah Baqarah, arranged verse by verse. The purpose is here is to provide an interesting platform to compare the translations rather than to identify a correct or incorrect translation. Translators names are arranged in alphabetic order by their last name. The translators are Abdullah Yusuf Ali, Zohurul Hoque, T. J. Irving, T.U. Hilali & M. Khan, M. Pickthall, and M.S. Shakir. Section 1
Verse 2:1 Yusuf Ali: Zohurul Hoque: T. J. Irving: MIA
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T.U. Hilali-M. Khan: Alif-Lâm-Mîm. Alif. Lam. Mim. M. Pickthall: Alif Lam Mim. M.H. Shakir:
Verse 2:2 This is the Book; in it is guidance sure, w ithout doubt, to those who fear God This Scripture, no doubt in it, is a Guidance for the reverent: Zohurul Hoque: This is the Book which contains no doubt; it means guidance for those t hose T. J. Irving: who do their duty T.U. Hilali-M. Khan: This is the Book (the Qur'ân), whereof there is no doubt, a guidance to those who are Al-Muttaqûn [the pious and r ighteous persons who fear Allâh much (abstain from all kinds of sins and evil d eeds which He has forbidden) and love Allâh much (perform all kinds o f good deeds which He has ordained)]. This is the Scripture whereof there is no do ubt, a guidance unto those M. Pickthall: who ward off o ff (evil). This Book, there is no doubt in it, is a guide to those who guard (against M.H. Shakir: evil). Yusuf Ali:
Verse 2:3 Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided prov ided for them; who believe in the Unseen, and establish the Salat, and out of what We Zohurul Hoque: have provided them with, they do spend; who believe in the Unseen, keep up prayer, and spend something from T. J. Irving: whatever We have provided them with; T.U. Hilali-M. Khan: Who believe in the Ghaib and perform As-Salât (Iqâmat-as-Salât), and spend out of what we have provided for them [i.e. give Zakât, spend on themselves, their parents, their children, their wives, etc., and a lso give charity to the poor and also a lso in Allâh's Cause - Jihâd, etc.]. Who believe in the Unseen, a nd establish worship, and spend of that M. Pickthall: We have bestowed upon them; Those who believe in the unseen and keep up prayer and spend out of M.H. Shakir: what We have given them. Yusuf Ali:
Verse 2:4 And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the t he assurance of the Hereafter. and who believe in what has been revealed to you, and in what was Zohurul Hoque: revealed before you, and regarding reg arding the Hereafter they firmly believe. who believe in what has been sent down to you as well as what was T. J. Irving: sent down before you, While they are convinced about the Hereafter; T.U. Hilali-M. Khan: And who believe in (the Qur'ân and the Sunnah) which has been sent down (revealed) to you (Muhammad Peace b e upon him ) and in [the Taurât (Torah) and the Injeel (Gospel), etc.] which were sent down before you and they believe with certainty cert ainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and Hell, etc.). Yusuf Ali:
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M. Pickthall: M.H. Shakir:
And who believe in that which is revealed unto thee t hee (Muhammad) and that which was revealed before thee, t hee, and are certain of the Hereafter. Herea fter. .And who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter.
Verse 2:5 They are on (true) guidance, from their Lord, and it is these who will prosper. These are upon Guidance from their Rabb, and these are themselves Zohurul Hoque: the successful. such people on to guidance from their Lord; those will be successful. T. J. Irving: T.U. Hilali-M. Khan: They are on (true) guidance from their Lord, and they are the successful. These depend on guidance gu idance from their Lord. These are the successful. M. Pickthall: These are on a right course from their Lord and these it is that shall be M.H. Shakir: successful. Yusuf Ali:
Verse 2:6 As to those who reject Faith, it is the same to them whether thou t hou warn them or do not warn t hem; they will not believe. Surely those who disbelieve- it being alike to t hem whether you warn Zohurul Hoque: them, or do not warn them- they will not believe. It is all the same whether you warn those tho se who disbelieve or do not T. J. Irving: warn them; they still will not believe: T.U. Hilali-M. Khan: Verily, those who disbelieve, it is the same to t hem whether you (O Muhammad Peace be upon him ) warn them or do not warn them, they will not believe. As for the Disbelievers, Whether thou warn them or t hou warn them M. Pickthall: not it is all one for them; they believe be lieve not. Surely those who disbelieve, it being alike to t hem whether you warn M.H. Shakir: them, or do not warn them, will not believe. Yusuf Ali:
Verse 2:7 God hath set a seal on their hearts and on their hearing, and o n their eyes is a veil; great is the penalty they (incur). Allah has set a seal upon their hearts, and upon their hearing, and upon Zohurul Hoque: their sight is a veil; and for them is a g reat chastisement. God has sealed off their hearts and their t heir hearts and their hearing, while T. J. Irving: over their sight there hangs a covering; co vering; they will have severe torment. T.U. Hilali-M. Khan: Allâh has set a seal on t heir hearts and on their hearings, (i.e. they are closed from accepting Allâh's Guidance), and o n their eyes there is a covering. Theirs will be a great torment. to rment. Allah hath sealed their hearing and their t heir hearts, and on their eyes there M. Pickthall: is a covering. Theirs will be an aw ful doom. Allah has set a seal upon t heir hearts and upon their hearing and there M.H. Shakir: is a covering over their eyes, and there t here is a great punishment for them. Yusuf Ali:
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Section 2
Verse 2:8 Of the people there are some so me who say: "We believe in God and the Last Day;" but they do not (really) believe. And of mankind there are some who say: "We believe in Allah and in Zohurul Hoque: the Future Day", but they are not at all Believers. Some people say: "We believe in God and the Last Day," while they are T. J. Irving: not believers. T.U. Hilali-M. Khan: And of mankind, there are some (hypocrites) who say: "We believe in Allâh and the Last Day" Da y" while while in fact they believe not. And of mankind are some who say: We believe in Allah and the Last M. Pickthall: Day, when they believe not. M.H. Shakir: And there are some people peop le who say: We believe in Allah and the t he last day; and they are not at all believers. Yusuf Ali:
Verse 2:9 Fain would they deceive Allah and those t hose who believe, but they t hey only deceive themselves, and realise (it) not! Feign would they deceive Allah and those t hose who believe. But they do not Zohurul Hoque: deceive any except themselves, t hemselves, and they do not perceive. They would like to deceive God and those who believe, while they T. J. Irving: merely outwit themselves and do not even notice it! T.U. Hilali-M. Khan: They (think to) deceive Allâh and those who believe, while they only deceive themselves, and perceive (it) not! They think to beguile Allah and those tho se who believe, and they beguile M. Pickthall: none save themselves; but they perceive not. They desire to deceive Allah and those who believe, and they t hey deceive M.H. Shakir: only themselves and they do not perceive. Yusuf Ali:
Verse 2:10 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). In their hearts is a disease, so Allah increased to t hem the disease, and Zohurul Hoque: for them is a painful punishment because they have been belying. Their hearts contain malice so God has increased their [share of] malice. T. J. Irving: They will have painful torment because they have been lying. hypocrisy) and Allâh has T.U. Hilali-M. Khan: In their hearts is a disease (of doubt and hypocrisy) increased their disease. A painful torment is theirs because they used to tell lies. In their hearts is a disease, and Allah increaseth their disease. A painful M. Pickthall: doom is theirs because they lie. There is a disease in their hearts, so Allah added to their disease and M.H. Shakir: they shall have a painful chastisement because they lied. Yusuf Ali:
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Verse 2:11 When it is said to them: "Make not mischief on the earth," they say: "Why, we only Want to make peace!" And when it is said to them: t hem: "Do not make mischief in the earth", they Zohurul Hoque: say: "Surely we are indeed peacemakers". Whenever someone tells them: "Don't act so depraved on earth," they T. J. Irving: say: "We are only o nly improving matters!" t hem: "Make not mischief on the earth," they say: T.U. Hilali-M. Khan: And when it is said to them: "We are only peacemakers." And when it is said unto them: t hem: Make not mischief in the earth, they t hey say: M. Pickthall: We are peacemakers only. And when it is said to them, t hem, Do not make mischief in the land, t hey say: M.H. Shakir: We are but peace-makers. Yusuf Ali:
Verse 2:12 Of a surety, they are the ones who make mischief, but they realise (it) not. Is it not that they themselves are the mischief-makers? But t hey do not Zohurul Hoque: perceive. They are indeed mischief makers, but the y are not aware of it. T. J. Irving: T.U. Hilali-M. Khan: Verily! They are the ones who make mischief, but t hey perceive not.. Are not they indeed the mis mischief-makers chief-makers ? But they t hey perceive not.e not. M. Pickthall: Now surely they themselves are the mischief makers, but they do not M.H. Shakir: perceive. Yusuf Ali:
Verse 2:13 When it is said to them: "Believe as the others o thers believe:" They say: "Shall we believe as the fools believe?" Nay, of a surety they are the fools, but they do not know And when it is said to them: t hem: 'Believe as the people believe', they say: Zohurul Hoque: "Shall we believe as the fools have believed?" Is it not that surely they are themselves the fools? But they do not know. When someone tells them: "Believe just as ot her people believe," they T. J. Irving: say: "Are we to believe just as simpletons believe?" Surely they are t he fools even though they do not realize it! t hem (hypocrites): "Believe as the people T.U. Hilali-M. Khan: And when it is said to them (followers of Muhammad Peace be upon him , Al-Ansâr and AlMuhajirûn) have believed," they say: "Shall we believe as t he fools have believed?" Verily, they are the fools, but they know not. And when it is said unto them: t hem: believe as the people believe, t hey say: M. Pickthall: shall we believe as the foolish foo lish believe ? are not they indeed the foo lish ? But they know not. And when it is said to them: t hem: Believe as the people believe they say: M.H. Shakir: Shall we believe as the fools foo ls believe? Now surely they themselves are the fools, but they do not know. Yusuf Ali:
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We (were) only jesting." And when they meet those who believe, they say: "We believe". But Zohurul Hoque: when they are alone with their t heir Evil-ones, they say: "We are really with you, we by ourselves were only mocking." Whenever they meet those who believe, they say: "We believe;' while T. J. Irving: once they go off alone with w ith their ringleaders, they say: "We are with you; we were only joking!" T.U. Hilali-M. Khan: And when they meet those who believe, they say: "We believe," but when they are alone with their t heir Shayâtin (devils - polytheists, hypocrites, hypocrites, etc.), they say: "Truly, we are with you; verily, we were but mocking." And when they fall in with those who believe, they say: We believe; but M. Pickthall: when they go apart to t heir devils they declare: Lo! we are with you; verily we did but mock. And when they meet those who believe, they say: We believe; and when M.H. Shakir: they are alone with their Shaitans, they t hey say: Surely we are with you, we were only mocking.
Verse 2:15 God will throw back their mockery on them, t hem, and give them rope in their trespasses; so they will wander like blind ones (To and fro). Allah throws back the mockery to them, a nd leaves them along in their Zohurul Hoque: trespasses blindly wandering on. God will joke with them and let them t hem go on acting arrogantly in their T. J. Irving: blind fashion! g ives them increase in their wrong-doings to T.U. Hilali-M. Khan: Allâh mocks at them and gives wander blindly. Allah (Himself) doth mock them, leaving them to wander blindly on in M. Pickthall: their contumacy.. Allah shall pay them back their mockery, and He leaves them alone in M.H. Shakir: their inordinacy, blindly wandering on Yusuf Ali:
Verse 2:16 These are they who have bartered bart ered Guidance for error: But their traffic is profitless, and they have lost true direction, These are those who buy Error for Guidance, so their trade does not Zohurul Hoque: bring profit, and they are not guided. Those are the ones who have purchased error at the price of guidance, T. J. Irving: while their bargain does n them nor have they been guided. The T he Arrogant T.U. Hilali-M. Khan: These are they who have purchased error for guidance, so their commerce was profitless. And they were not guided. These are they who purchase error at t he price of guidance, so their M. Pickthall: commerce doth not prosper, neither are they t hey guided. These are they who buy error for the right direction, so their bargain M.H. Shakir: shall bring no gain, nor are they the followers of the right direction. Yusuf Ali:
Verse 2:17 Yusuf Ali:
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So they could not see. Their similitude is like the parable of one who kindles a fire, but when it Zohurul Hoque: has lit up all around him, Allah takes awa y their light, and leaves them in utter darkness,- they cannot see.. They may be compared to someone who kindles a fire, and once o nce it T. J. Irving: lights up whatever lies around him, God t akes away their light and leaves them in darkness. They do not see: T.U. Hilali-M. Khan: Their likeness is as the likeness of one who kindled a fire; then, when it lighted all around him, Allâh took away their light and left them in darkness. (So) they could not see. Their likeness is as the likeness of one who kindleth fire, and when it M. Pickthall: sheddeth its light around him Allah taketh awa y their light and leaveth them in darkness, where they cannot see, Their parable is like the parable of one w ho kindled a fire but when it M.H. Shakir: had illumined all around him, Allah took too k away their light, and left them in utter darkness-- they do not see.
Verse 2:18 Deaf, dumb, and blind, they will not return (to the path). Yusuf Ali: Deafness, dumbness, blindness,- so that they cannot return. Zohurul Hoque: deaf, dumb and blind will never respond! respo nd! T. J. Irving: P ath). T.U. Hilali-M. Khan: They are deaf, dumb, and blind, so they return not (to the Right Path). Deaf, dumb and blind; and they return not. M. Pickthall: Deaf, dumb (and) blind, so they will not tu rn back. M.H. Shakir:
Verse 2:19 Or (another similitude) 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 t hunder-clap, the while they are in terror of death. But God is ever round the rejecters of Faith! Or like a rainstorm from the heaven, in it are darkness, and thunder, and Zohurul Hoque: lightning; they press their fingers in their ears against the thunderclaps for fear of death; but Allah is ever enco mpassing for the Unbelievers! Or to a raincloud from the sky containing conta ining darkness, Thunder and T. J. Irving: lightning; they stick their fingers in their ears to ward off death o f the thunderclaps, for God will soon be rounding up disbelievers T.U. Hilali-M. Khan: Or like a rainstorm from the sky, wherein is darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allâh ever encompasses the disbelievers (i.e. Allâh will gather them all together). Or like a rainstorm from the sky, wherein is darkness, thunder and the M. Pickthall: flash of lightning. They thrust their fingers in their ears by reason of the thunder-claps, for fear of death, Allah encompasset h the disbelievers (in His guidance, His omniscience and His omnipotence). o mnipotence). Or like abundant rain from the cloud c loud in which is utter darkness and M.H. Shakir: thunder and lightning; they put their fingers into their ears because o f the thunder peal, for fear of o f death, and Allah encompasses the unbelievers. Yusuf Ali:
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Verse 2:20 The lightning all but snatches away their sight; ever y time the light (Helps) them, they walk therein, and when the darkness gro ws on them, they stand still. And if God willed, He co uld take away their faculty of hearing and seeing; for God hath power over all things. ! The lightning almost snatches away their sight. Every time it flashes for Zohurul Hoque: them they walk in it; but when the t he darkness grows upon them they stand still. And if Allah had willed, He could co uld surely have taken away their hearing and their sight. Allah is indeed Po ssessor of power over all things. Lightning almost snatches their sight away: each time it lights things up T. J. Irving: for them, they walk along in it, while whe n darkness settles down on them, they stand stockstill. If God wanted, He would take away their hearing and eyesight; God is capable of e verything! T.U. Hilali-M. Khan: The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness co vers them, they stand still. And if Allâh willed, He could have t aken away their hearing and their sight. Certainly, Allâh has power over all things. The lightning almost snatcheth away their sight from them. As often as M. Pickthall: it flasheth forth for them they walk therein, and when it darkeneth against them they stand still. If Allah willed, He could destroy their hearing and their sight. Lo! Allah is able to do all things.. The lightning almost takes away their sight; whenever it shines on them M.H. Shakir: they walk in it, and when it becomes dark to them they stand still; and if Allah had pleased He would certa inly have taken away their hearing and their sight; surely Allah has power over all things. . Yusuf Ali:
Section 3
Verse 2:21 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;. O you mankind! worship your Rabb Who created you and those before Zohurul Hoque: you, so that you may practice reverence,Mankind, worship your Lord Who created you as we ll as those before T. J. Irving: you, so that you may do your duty! T.U. Hilali-M. Khan: O mankind! Worship your Lord (Allâh), Who created you and those who were before you so that t hat you may become Al-Muttaqûn (the pious - see V.2:2). : O mankind! worship your Lord, Who hath creat ed you and those M. Pickthall: before you, so that ye may ward off (evil). O men! serve your Lord Who created you and those before you so that M.H. Shakir: you may guard (against evil). Yusuf Ali:
Verse 2:22 Yusuf Ali:
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Who made for you the earth a carpet, and the sky as a canopy; and He brings down from the sky water, then He brings forth by it fruits as a sustenance for you. Therefore do not set up with Allah rivals, while you were knowing. [He is] the One Who has made the earth a carpet for you and had the T. J. Irving: sky built above you, and sent water to pour down from the sky and brought forth fruit by means of it as sustenance for you. Do not set up rivals for God while you know [better] eart h a resting place for you, and the t he sky as a T.U. Hilali-M. Khan: Who has made the earth canopy, and sent down do wn water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allâh (in worship) while you know (that He Alone has the right to be worshipped). Who hath appointed the t he earth a resting-place for you, and the t he sky a M. Pickthall: canopy; and causeth water to pour down from the sky, thereby producing fruits as food for you. And do not set up rivals to Allah when ye know (better). Who made the earth a resting place for you and the heaven a canopy M.H. Shakir: and (Who) sends down rain ra in from the cloud then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know. Zohurul Hoque:
Verse 2:23 And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides God, if your (doubts) are true. And if you are in doubt as to what We have revealed upon Our Zohurul Hoque: Bondsman, then come up with a Surah the like of o f this and invite your helpers besides Allah, if you are truth-tellers. . If you (all) are in any doubt about what We have sent down to Our T. J. Irving: servant, then bring a chapter like it and call in your witnesses besides God if you are so truthful. T.U. Hilali-M. Khan: And if you (Arab pagans, Jews, and Chr istians) are in doubt concerning that which We have sent down (i.e. the Qur'ân) to Our slave (Muhammad Peace be upon him ), then produce a Sûrah (chapter) of the like thereof and call your w itnesses (supporters and helpers) besides Allâh, if you are truthful. And if ye are in doubt concerning that which We reveal unto Our slave M. Pickthall: (Muhammad), then produce a surah of the like thereof, and call your witness beside Allah if ye are truthful. And if you are in doubt as to that which We have revealed revea led to Our M.H. Shakir: servant, then produce a chapter like it and call on your witnesses witnesses besides Allah if you are truthful. Yusuf Ali:
Verse 2:24 Yusuf Ali: Zohurul Hoque: MIA
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fuel is men and the stones- it is prepared for the Unbelievers. If you do not-and you will never do so-then heed the Fire which has T. J. Irving: been prepared for disbelievers whose fuel is mankind a nd stones! T.U. Hilali-M. Khan: But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones, sto nes, prepared for the disbelievers. And if ye do it not - and ye can never do it - then guard yourselves M. Pickthall: against the Fire prepared for disbeli d isbelievers, evers, whose fuel is of men and stones. But if you do (it) not and never shall you do (it), then be o n your guard M.H. Shakir: against the fire of which men and sto nes are the fuel; it is prepared for the unbelievers.
Verse 2:25 But give glad tidings to those t hose who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. E very 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); ho ly); and they abide therein (for ever) And give glad tidings to those who believe and do good, that for them Zohurul Hoque: are Gardens, beneath which fl flow ow the rivers! every time they are provided from these with fruit as a provisi pro vision, on, they t hey say: "This is what we were provided with in the past"; pa st"; for, they are given it in resemblance. And they have in them pure companions, and they therein abide. Proclaim to those who believe and perform honorable deeds that they T. J. Irving: will have gardens through which rivers flow. Each time they are provided with fruits from it for their sustenance, they will say: "This is what we were provided pro vided with before!" They will be given similar things and have clean-living spouses there. They will live in it for ever! T.U. Hilali-M. Khan: And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under u nder which rivers flow (Paradise). Every time they will be provided with a frui fruitt therefrom, they will say: "This is what we were provided with with before," and they will be given things in resemblance (i.e. in the same form but different in taste) and they shall have therein t herein Azwâjun Mutahharatun (purified mates or wives), (having no menses, stoo ls, urine, etc.) and they will abide therein forever. And give glad tidings (O Muhammad) unto those who believe and do M. Pickthall: good works; that theirs are Gardens underneath which r ivers flow; flow; as often as they are regaled with food foo d of the fruit thereof, they say: this is what was given us aforetime; and it is given to them in resemblance. There for them are pure companions; there for ever they abide. And convey good news to those who believe and do good deeds, that M.H. Shakir: they shall have gardens in which rivers r ivers flow; flow; whenever they t hey shall be given a portion of o f the fruit thereof, they shall say: This is what was given to us before; and they t hey shall be given the like of it, and they shall have pure mates in them, and a nd in them, they shall abide. Yusuf Ali:
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Verse 2:26 God disdains not to use the t he similitude similitude o f 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 God by this similitude?" similitude?" By it He causes many to stray stray,, and many He leads into the right path; but He causes not to stray, except those tho se who forsake (the path),Indeed! Allah does not feel ashamed to strike any parable- that of a Zohurul Hoque: mosquito, or of anything above that. Then, T hen, as to those who believe, they know that it is indeed the t he Truth from their Rabb; and as to t hose who disbelieve, they then say: "What is that Allah mean by this parable?" By it He leaves many to stray and by it He guides many. But He does not leave to stray by it it except the t he transgressors: God does not hesitate to compare things to a mosquito nor to anything T. J. Irving: bigger than it. Those who believe realize that it is the Truth from their Lord, while those who disbelieve say: "What do es God want in such a comparison?" He lets so many go astray through it, and guides many by means of it. Yet only immoral persons are led astray by it! T.U. Hilali-M. Khan: Verily, Allâh is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it. And as for those who believe, they know that it is the Truth from their Lord, but as for those who disbeli disbelieve, eve, they t hey say: "What did Allâh intend by this parable?" By it He misleads many, and many He guides thereby. And He misleads thereby only those who are Al-Fâsiqûn (the rebellious, disobedient to Allâh). Lo! Allah disdaineth not to coin co in the similitude similitude even of o f a gnat. Those M. Pickthall: who believe know that t hat it is the truth from their Lord; but those who disbelieve say: What doth Allah wish (to teach) by such a simili similitude tude ? He misleadeth many thereby, and He gu ideth many thereby; and He misleadeth thereby only miscreants; Surely Allah is not ashamed to set forth any parable-- (that of) a gnat or M.H. Shakir: any thing above that; then as for those who believe, they know that t hat it is the truth from their Lord, and as for those who disbelieve, they say: What is it that Allah means by this parable: He causes many to err by it and many He leads aright by it! but He does not cause to err by it (any) except the transgress t ransgressors, ors, Yusuf Ali:
Verse 2:27 Those who break God's Go d's Covenant after it is ratified, and who sunder what God Has ordered to be joined, and do mischief on earth: These cause loss (only) to themselves. t hemselves. who break the Covenant Co venant of Allah after its confirmation, and cut Zohurul Hoque: asunder what Allah has thereby ordered to be kept together, and make mischief in the earth. These are themselves t hemselves the losers. Those who break God's covenant after they have pledged to keep it, T. J. Irving: and sever whatever God has ordered to be joined, and act depraved on earth, will be the losers. Covena nt after ratifying it, and sever what T.U. Hilali-M. Khan: Those who break Allâh's Covenant Allâh has ordered to be joined (as regards Allâh's Religion of Islâmic Yusuf Ali:
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M. Pickthall:
M.H. Shakir:
Monotheism, and to practise its legal laws on t he earth and also as regards keeping good relations re lations with with kith and kin k in ), and do mischief on earth, it is they who are the t he losers. Those who break the t he covenant of Allah after ratifying it, and sever that which Allah ordered to be joined, and (who) make mischief in the earth: Those are they who are the t he losers. Who break the covenant co venant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land; these it is that are the losers.
Verse 2:28 How can ye reject the faith in God?- 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 ye return. How do you disbeli d isbelieve eve in Allah, considering co nsidering that you were inanimate, Zohurul Hoque: then He gave you animation? After that He will cause you to die, and then He will restore you to life; after that to wards Him you you will be made to return. How can you disbelieve in God when you once were dead and He T. J. Irving: furnished you with life? Soon He will w ill let you die once more, then bring you back to lif lifee again; then unto u nto Him will you return! T.U. Hilali-M. Khan: How can you disbelieve in Allâh? Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and t hen unto Him you will return. How disbelieve ye in Allah when ye were dead and He gave life to M. Pickthall: you! Then He will give you death, then life again, and then unto Him ye will return. How do you deny Allah and you were dead and He gave you life? M.H. Shakir: Again He will cause you to die and again bring you to lif life, e, then you shall be brought back to Him Him.. .. Yusuf Ali:
Verse 2:29 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 a ll things He hath perfect knowledge. He it is Who has created for you everything that are in the rotatoryZohurul Hoque: earth; moreover He turned to the t he Space; so that He perfected them t hem into seven heavens; for He is Knower of all things. He is the One Who has created everything that is on earth for you; then T. J. Irving: He soared up to Heaven and perfected it as seven heavens. He is Aware of everything! T.U. Hilali-M. Khan: He it is Who created for you all that is on earth. Then He Istawâ (rose over) towards the heaven and made them seven heavens and He is the All-Knower of everything. He it is Who created for you all that is in the earth. Then turned He to M. Pickthall: the heaven, and fashioned it as seven heavens. And He is knower of all things. He it is Who created for you all that is in the earth, and He directed M.H. Shakir: Yusuf Ali:
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Himself to the heaven, so He made them complete seven heavens, and He knows all things. Section 4
Verse 2:30 Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein o ne 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." And behold! your Rabb said to the t he malaks: "Certainly I am going to Zohurul Hoque: place in the earth a vicegerent." They said: "Are You going to place therein one who would wo uld make mischief in it and shed blood; while we celebrate Your praise, and we glorify Your holiness?" He said: "I surely know which you do not know." So when your Lord told the angels: "I am placing an overlord on T. J. Irving: earth", they said: "Will You place someone t here who will corrupt it and shed blood, while we hymn Your praise and sanctify You?" He said: "I know something you do not know." "Verily, I am am T.U. Hilali-M. Khan: And (remember) when your Lord said to t he angels: "Verily, going to place (mankind) generations after generations on earth." They said: "Will You place therein those who will make mischief therein and shed blood, - while we g lorify You with praises and thanks (Exalted be You above all a ll that they associate with You as partners) and sanctify You." He (Allâh) said: "I know that which you do not know." And when thy Lord said unto the angels: Lo! I am about to place a M. Pickthall: viceroy in the earth, they said: Wilt thou place t herein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctify Thee ? He said: Surely I know that t hat which ye know not. And when your Lord said to the angels, I am going to place in the earth M.H. Shakir: a khalif, they said: What! wilt Thou place in it such as shall make mischief in it and shed blood, and we celebrate Thy praise and extol Thy holiness? He said: Surely I know what you do not know. Yusuf Ali:
Verse 2:31 And He taught Adam the nature of all things; then He p laced them before the angels, and said: "Tell "Te ll me the nature of these if ye are right." r ight." And He taught Adam the names- all of them; then He presented them Zohurul Hoque: to the malaks, and said: "Tell "Te ll Me the names of all these if you are right." He taught Adam all the names of everything; then presented them to T. J. Irving: the angels, and said: "Tell me the t he names of these if you are so truthful." T.U. Hilali-M. Khan: And He taught Adam all the names (of everything) [], then He showed them to the angels and said, "Tell Me the names of these if you are truthful." And He taught Adam all the names, then showed them to t he angels, M. Pickthall: saying: Inform Me of the names of these, if ye are truthful. And He taught Adam all the names, then presented them to the ange ls; M.H. Shakir: then He said: Tell me the na mes of those if you are right. Yusuf Ali:
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Verse 2:32 They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom." They said: "Glory be to You! No knowledge we have except what You Zohurul Hoque: have taught us. You indeed, You are the all-Knowing, all-Know ing, most Wise." They said: "Glory be to You; we have no knowledge except whatever T. J. Irving: You have taught us. You are the Aware, the Wise!" T.U. Hilali-M. Khan: They (angels) said: "Glory be to You, we have no knowledge except what you have taught taug ht us. Verily, Verily, it is You, the All-Knower, the AllWise." They said: Be glorified! We have no knowledge saving that which M. Pickthall: Thou hast taught us. Lo! Thou, only Thou, art the Knower, t he Wise. They said: Glory be to Thee! we have no knowledge but that which M.H. Shakir: Thou hast taught us; surely Thou art the Knowing, the Wise. Yusuf Ali:
Verse 2:33 He said: "O Adam! Tell them their natures." When he had told them, God said: "Did I not tell t ell you you that t hat I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?" He said: "O Man! tell them their names." So that when he had Zohurul Hoque: informed them their names, He said: "Did I not t ell you that I indeed know the secrets of the heavens heave ns and the earth? And I know which you disclose, and which you have been concealing." He said: "Adam, tell them their names." Once he had told to ld them their T. J. Irving: names, He said: "Did I not t ell you you that t hat I know the Unseen in Heaven and Earth? I know whatever you disclose and whatever you have been hiding." T.U. Hilali-M. Khan: He said: "O Adam! Inform them of their names," and w hen he had informed them of their names, He said: "Did I no t tell you that I know the Ghaib (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing?" He said: O Adam! Inform them of their names, a nd when he had M. Pickthall: informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth ? And I know that which ye disclose and which ye hide. He said: O Adam! inform them of their names. Then when he had M.H. Shakir: informed them of their names, He said: Did I not say to you that I surely know what is ghaib in the heavens hea vens and the earth and (that) I know what you manifest and what you hide? Yusuf Ali:
Verse 2:34 Yusuf Ali:
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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. And behold! We said to the malaks: "Bow down to Man." So they bowed down, not so Iblis. He refused and expressed pride, because he was of the Unbelievers. So We told the angels: "Bow down on your knees before Adam." They 77 | P a g e
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[all] knelt down except for Diabolis. D iabolis. He refused and acted proudly, and became a disbeliever. t he angels: "Prostrate yourselves T.U. Hilali-M. Khan: And (remember) when We said to the before Adam.". And they prostrated except Ib lîs (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allâh). And when We said unto the angels: Prostrate yourselves before Adam, M. Pickthall: they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever. And when We said to the angels: Make obeisance to Adam they d id M.H. Shakir: obeisance, but Iblis (did it not). He refused and he was proud, and he was one of the unbelievers.
Verse 2:35 We said: "O Adam! dwell thou and thy wife in the Garden; and eat o f the bountiful things therein as (where and when) ye will; will; but approach not this tree, or ye run into harm and transgression." transgression." And We said: "O Adam! you and your wife dwell in this garden, and Zohurul Hoque: you eat from it plentifully where-and-when you wish; but do not go near this Tree, lest you become of o f the wrongdoers." . We said: 'Adam, settle down in the Garde n, both you and your wife, T. J. Irving: and eat freely from it anywhere either of you may wish. Yet do not approach this tree lest you become wrongdoers." T.U. Hilali-M. Khan: And We said: "O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight o f things therein as wherever you will, but come not near this tree or you both will be of the Zâlimûn (wrong-doers)." And We said: O Adam! Dwell thou and thy wife in the Garden, and eat M. Pickthall: ye freely (of the fruits) thereof where ye will; but come not nigh this tree lest ye become wrong-doers. And We said: O Adam! Dwell you and a nd your wife in the garden and eat M.H. Shakir: from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust. Yusuf Ali:
Verse 2:36 Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We sa id: "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." But the Satan made them both slip from it, and turned them out from Zohurul Hoque: where they were in. And We said: sa id: "You all get down, some of o f you are enemies to some others. And for you there t here is in the earth a restingplace and a provisi pro vision on for a time. Satan made them stumble over it and had them both expelled from T. J. Irving: where they had been [living]. [ living]. We said: "Clear out! Some of you will [become] enemies of others. You will have a resting place on earth a enjoyment for a while." (Sat an) made them slip therefrom (the Paradise), and T.U. Hilali-M. Khan: Then the Shaitân (Satan) got them out from that in which they t hey were. We said: "Get you down, all, with enmity between yourselves. On earth will be a d welling place Yusuf Ali:
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for you and an enjoyment for a time." But Satan caused them t hem to deflect therefrom and expelled them from the (happy) state in which they were; and We said: Fa ll down, one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time. But the Shaitan made them t hem both fall from it, and caused them t hem to depart from that (state) in which they were; and We said: Get forth, some of you being the enemies of o f others, and there is for you in the earth an abode and a provisi pro vision on for a time.
Verse 2:37 Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful. Then Adam learned certain words from his Rabb, so He turned to him. Zohurul Hoque: Surely He, He is Oft-returning, the most Rewarding. Adam received words [of inspiration] from his Lord and he t urned T. J. Irving: towards Him. He is the Relenting, the Merc iful! * T.U. Hilali-M. Khan: Then Adam received from his Lord Words []. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful. Then Adam received from his Lord words (of revelation), and He M. Pickthall: relented toward him. Lo! He is the relenting, the Merciful. Then Adam received (some) (so me) words from his Lord, so He turned to him M.H. Shakir: mercifully; surely He is Oft-returning (to mercy), the Merciful. Yusuf Ali:
Verse 2:38 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. We said: "You all get down do wn from this en masse. But if there comes co mes to Zohurul Hoque: you guidance from Me, then t hen whoever would follow My guidance, no fear will be on them t hem then, nor will they grieve. We said: 'Clear out from it together! If you should be hand guidance T. J. Irving: from Me, then anyone who follows My guidance will have fear nor will they be saddened; a ll of you from this place (the Paradise), then T.U. Hilali-M. Khan: We said: "Get down all whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve. We said: Go down, all a ll of you, from hence; but verily there cometh M. Pickthall: unto you from Me a guidance; gu idance; and whoso followeth My guidance, there shall no fear come upon them neither shall they grieve. We said: Go forth from this (state) all; so surely there will come to you M.H. Shakir: a guidance from Me, then t hen whoever follows My guidance, no fear shall come upon them, nor shall they grieve. Yusuf Ali:
Verse 2:39 Yusuf Ali: Zohurul Hoque: MIA
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fellows of the Fire, in that they t hey will abide." while those who disbelieve and reject re ject Our signs will become inmates T. J. Irving: of the Fire; they shall remain in it! T.U. Hilali-M. Khan: But those who disbelieve and belie Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) such are the dwe llers of the Fire, they shall abide therein forever. But they who disbelieve, and deny Our revelations, such are rightful M. Pickthall: Peoples of the Fire. They will abide therein. t herein. And (as to) those who disbeli disbelieve eve in and reject My communications, M.H. Shakir: they are the inmates of the fire, in it they shall abide. kks Section 5
Verse 2:40 O Children of Israel! call to mind the (special) favo ur which I bestowed upon you, and fulfil your your covenant co venant with Me as I fulfil My Covenant with you, and fear none but Me. O Children of Israil! call to mind My favors which I bestowed upon Zohurul Hoque: you, and fulfill covenant with Me, I shall fulfill covenant with you, and Me, Me alone, should you then t hen fear. Children of Israel, remember My favor which I have shown you, and T. J. Irving: fulfill My agreement! I shall fulfill your your covenant. co venant. I am the One you should revere! T.U. Hilali-M. Khan: O Children of Israel! Remember My Favour which I bestowed upon you, and fulfill (your obligations to) My Covenant (with you) so that I fulfill (My Obligations to) your covenant (with Me), and fear none but Me. O Children of Israel! Remember My favour wherewith I favoured you, M. Pickthall: and fulfil your (part of the) covenant, I shall fulfil My (part of the) covenant, and fear Me. O children of Israel! call to mind My favor which I bestowed on you M.H. Shakir: and be faithful to (your) covenant with w ith Me, I will fulfill (My) (My) covenant with you; and of Me, Me alone, a lone, should you be afraid. Yusuf Ali:
Verse 2:41 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 a lone. And believe in that which I have revealed confirming which is with Zohurul Hoque: you, and do not become the first to disbelieve in it, and do not exchange My Messages for a meager price; and Me, Me alone then should you revere. Believe in what I have sent se nt down to confirm what you already have, T. J. Irving: and do not be the first to disbelieve in it. Do not sell My signs for paltry price. I am the One you should heed! T.U. Hilali-M. Khan: And believe in what I have sent down (this Qur'ân), confirming that which is with you, [the Taurât (Torah) and t he Injeel (Gospel)], and be not the first to disbelieve therein, and buy [get ( )] not with My Verses [the Taurât (Torah) and the Injeel (Gospel)] a small price (i.e. getting a small gain by selling My Verses), and fear Me and Me Alone. (Tafsir Yusuf Ali:
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At-Tabarî, Vol. I, Page 253). And believe in that which I reveal, confirming that which ye possess already (of the Scripture), and be not fi first rst to disbelieve therein, and part not with My revelations for a trifling price, and keep your duty unto Me. And believe in what I have revealed, verifying that which is with you, and be not the first to deny it, neither take a mean price in exchange for My communications; and Me, Me alone should shou ld you fear.
Verse 2:42 And cover not Truth T ruth with falsehood, nor conceal the Truth when ye know (what it is). And do not clothe the Truth with falsehood, nor conceal the Truth, Zohurul Hoque: while you were knowing.. Do not cloak Truth with falsehood nor hide the Truth while you realize T. J. Irving: it. T.U. Hilali-M. Khan: And mix not truth with falsehood, nor conceal the truth [i.e. Muhammad Peace be upon upo n him is Allâh's Messenger and his qualities are written in your Scriptures, the Taurât (Torah) and t he Injeel (Gospel)] while you know (the truth). Confound not truth with falsehood, nor knowingly conceal the truth. M. Pickthall: And do not mix up the truth with the falsehood, nor hide the truth M.H. Shakir: while you know (it). Yusuf Ali:
Verse 2:43 And be steadfast in prayer; practise regular charity; and bow d own your heads with those who bow down (in worship). And establish the Salat, and give the Zakat, and bow down with the Zohurul Hoque: bowers down. Keep up prayer, pay the welfare tax, and worship along with those who T. J. Irving: bow their heads T.U. Hilali-M. Khan: And perform As-Salât (Iqâmat-as-Salât), and give Zakât, and Irka' (i.e. bow down or submit yourselves with obedience to Allâh) along with ArRaki'ûn Establish worship, pay the poor-due, and bow your heads with those M. Pickthall: who bow (in worship). And keep up prayer and pay the poor-rate and bow down with those M.H. Shakir: who bow down. 44. Yusuf Ali:
Verse 2:44 Do ye enjoin right conduct on o n the people, and forget (To practise it) yourselves, and yet ye study the Scripture? Will ye not understand? Do you command mankind for piety while you yourselves forget, and Zohurul Hoque: yet you read the scripture? Don't you then apply sense? Are you ordering people to be virtuous while forgetting it yourselves, T. J. Irving: even as you recite the Book? Will you not use you reason? T.U. Hilali-M. Khan: Enjoin you Al-Birr (piety and righteousness and each and e very act of obedience to Allâh) on the people and you forget (to practise it) yourselves, while you recite the Scripture [the Taurât (Torah)]! Have Yusuf Ali:
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you then no sense? Enjoin ye righteousness upon mankind while ye yourselves forget (to practise it) ? And ye are readers of o f the Scripture! Have ye then no sense ? What! do you enjoin men to be good and neglect your own souls while you read the Book; have you then no sense?
Verse 2:45 Nay, seek (God's) help with patient perseverance and pra yer: It is indeed hard, except to those who bring a lowly spirit, And you seek the help with perseverance and Salat. And that indeed is Zohurul Hoque: a hard thing except for the humble ones,Seek help through patience and prayer, since it is exacting except for T. J. Irving: the submissive pat ience and As-Salât (the prayer) and truly it is T.U. Hilali-M. Khan: And seek help in patience extremely heavy and hard except for Al-Khâshi'ûn [i.e. the true believers in Allâh - those who o bey Allâh with full submission, submission, fear much from His Punishment, and believe in His Pro mise (Paradise, etc.) and in His Warnings (Hell, etc.)]. Seek help in patience pat ience and prayer; and truly it is hard save for the M. Pickthall: humble- minded, And seek assistance through patience and a nd prayer, and most surely it is M.H. Shakir: a hard thing except for the humble ones,. Yusuf Ali:
Verse 2:46 Who bear in mind the certainty cert ainty that they are to meet their Lord, and that they are to return to Him. who think that they are indeed going to meet their Rabb, and that they Zohurul Hoque: are certainly returning towards to wards Him. who assume they will meet their Lord, and that they will return to Him. T. J. Irving: t hey are going to meet their Lord, T.U. Hilali-M. Khan: (They are those) who are certain that they and that unto Him they are going to return. Who know that they t hey will have to meet their Lord, and that unto Him M. Pickthall: they are returning. Who know that they t hey shall meet their Lord and that they shall return to M.H. Shakir: Him Yusuf Ali:
Section 6
Verse 2:47 Children of Israel! call to mind the (special) favour which I bestowed upon you, and that t hat I preferred you to all other (for My Message). O Children of Israil! remember My favor which I bestowed upon you, Zohurul Hoque: and that I distinguished you above the t he nations. Children of Israel, remember My favor which I have bestowed on you. T. J. Irving: I have preferred you over [the rest of] o f] the Universe! T.U. Hilali-M. Khan: O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you you to the t he 'Alamîn (mankind and jinns) (of your time period, in the past). O Children of Israel! Remember My favour wherewith I favoured you M. Pickthall: Yusuf Ali:
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and how I preferred you to (all) creatures. O children of Israel! call to mind My favor which I bestowed on you and that I made you excel the nations.
Verse 2:48 Then guard yourselv yourselves es against a day da y 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). And guard yourselves against a DayDa y- no soul will avail from another Zohurul Hoque: soul aught, nor will any intercession be accepted on its behalf, nor will any compensation be taken from it, nor will they be helped. Heed a day da y when no soul will compensate for any other so ul in any T. J. Irving: way. Intercession will not be accepted from him, nor will any alternative be taken for it. They will not be supported. Da y (of Judgement) when a person shall not avail another, T.U. Hilali-M. Khan: And fear a Day nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped. he lped. And guard yourselves against a day when no soul will in aught avail M. Pickthall: another, nor will intercession be accepted from it, nor will compensation be received from it, nor will they be helped. And be on your guard against a day when one soul shall not avail M.H. Shakir: another in the least, neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it, nor shall they be helped. Yusuf Ali:
Verse 2:49 And remember, We delivered you from the people of Pharaoh: They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord. And remember: We rescued you from the people of Fir'awn, they Zohurul Hoque: afflicted you with terrible torment, they slaughtered your sons and let your females live. And in this there was a g reat trial from your Rabb. When We rescued you from Pharaoh's household, they had been T. J. Irving: subjecting you to the worst torment, slaying your sons and sparing your women. That meant such awful testing by your Lord! T.U. Hilali-M. Khan: And (remember) when We delivered you from Fir'aun's (Pharaoh) people, who were afflicting you with w ith a horrible torment, killing your sons and sparing your women, and therein t herein was a mighty trial from your Lord. And (remember) when We did deliver de liver you from Pharaoh's folk, who M. Pickthall: were afflicting you with dreadful torment, slaying your sons and sparing your women: that was a tremendous trial from your Lo rd. And when We delivered you from Firon's people, who subjected you to M.H. Shakir: severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord. Yusuf Ali:
Verse 2:50 Yusuf Ali:
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And remember, We parted the Sea for you, thus We rescued you, and We drowned the people peo ple of Fir'awn while you were looking on. So We divided the sea for you and saved you, while We drowned dro wned T. J. Irving: Pharaoh's household as you were looking on. T.U. Hilali-M. Khan: And (remember) when We separated the sea for you and saved you and drowned Fir'aun's (Pharaoh) people while you were looking (at them, when the sea-water covered co vered them). And when We brought you through the sea and rescued you, and M. Pickthall: drowned the folk of Pharaoh in your sight. And when We parted the sea for you, so We saved you and drowned M.H. Shakir: the followers of Firon and you watched by. Zohurul Hoque:
Verse 2:51 And remember We appointed appo inted forty nights for for Moses, and in his absence ye took the t he calf (for worship), and ye did grievous wrong. And behold! We made an a n appointment of forty nights with Musa, then Zohurul Hoque: you took the calf in his absence, and you were unjust. When We appointed forty nights for Moses, you took the Ca lf after he T. J. Irving: [had left], and you became wrongdoers. wrongdo ers. appo inted for Mûsa (Moses) forty nights, T.U. Hilali-M. Khan: And (remember) when We appointed and (in his absence) you took the calf (for worship), and you were Zâlimûn (polytheists and wrong-doers, etc.). And when We did d id appoint for Moses forty nights (of solitude), solitude), and M. Pickthall: then ye chose the calf, when he had gone from you, and were wrongdoers. And when We appointed appo inted a time of forty nights with Musa, then you M.H. Shakir: took the calf (for a god) after him and you were unjust. Yusuf Ali:
Verse 2:52 Even then We did forgive you; there was a chance for you to be grateful. Yet, even after that, We did forgive you, that perhaps you might give Zohurul Hoque: thanks. Then later on We still overlooked this t his for you, so that you might act T. J. Irving: grateful. T.U. Hilali-M. Khan: Then after that We forgave you so t hat you might be grateful. Then, even after that, t hat, We pardoned you in order that ye might give M. Pickthall: thanks. Then We pardoned you after that so that you might give thanks. M.H. Shakir: Yusuf Ali:
Verse 2:53 And remember We gave Moses the Scripture S cripture and the Criterion (Between right and wrong): There was a chance for you to be guided gu ided aright. And remember,- We gave Musa the t he scripture, and the Discrimination, Zohurul Hoque: that you may follow guidance.. when We gave Moses the Book and the Standard so that you might be T. J. Irving: guided. (Mo ses) the Scripture [the T.U. Hilali-M. Khan: And (remember) when We gave Mûsa (Moses) Yusuf Ali:
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Taurât (Torah)] and the criterion (of right and wrong) so t hat you may be guided aright. And when We gave unto Moses the Scripture and the criterion (of right and wrong), that ye might be led aright. And when We gave Musa the Book and the t he distinction that you might walk aright.
Verse 2:54 And remember Moses said to his people: "O my people! Ye have indeed wronged yourselves by your worship of the ca lf: So turn (in repentance) to your Maker, and slay yourselves yourselves (the wrong-do ers); that will be better for you in the sight of o f your Maker." Then He turned towards you (in forgiveness): For He is Oft- Returning, Most Merciful. And behold! Musa said to his people: "O my people! you have indeed Zohurul Hoque: wronged your own selves by your taking the ca lf; so turn to your Creator, and mortify your souls. This is better for you in the sight of your Creator." Therefore He turned towards you. Surely He, He is the Oft-returning, the most Rewarding. When Moses told his folk: "My people, you have wronged yourselves T. J. Irving: in accepting the Calf, so t urn towards your Maker in repentance and kill your own [guilty] selves; that will be better for you with your Maker. He will (then) relent towards you, since He is the Relenting, the Merciful." T.U. Hilali-M. Khan: And (remember) when Mûsa (Moses) said to his people: "O my people! Verily, you have wronged yourselves by worshipping the calf. So turn in repentance to your Creator and kill yourselves (the innocent kill the wrongdoers among you), that will be better for you with your Lord." Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Mo st Merciful. Merciful. And when Moses said unto his people: O my people! Ye have wronged M. Pickthall: yourselves by your choosing of the calf (for worship) so turn in penitence to your Creator, and kill k ill (the guilty) guilty) yourselves. That will be best for you with your Creator and He w ill relent toward you. Lo! He is the Relenting, the t he Merciful. And when Musa said to his people: O my people! you have surely been M.H. Shakir: unjust to yourselves by taking the calf (for a god), t herefore turn to your Creator (penitently), so kill your people, that is best for you with your Creator: so He turned to you (mercifully), (mercifully), for surely He is the Oftreturning (to mercy), the Merciful. Yusuf Ali:
Verse 2:55 Yusuf Ali:
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And remember ye said: "O Moses! We shall never believe in thee until we see God manifestly manifestly," ," but ye were dazed with thunder and lighting even as ye looked on. And remember,- you said: "O Musa! We shall not believe in you until we see Allah manifestly." Then the thunderbolt t hunderbolt overtook you while you looked on.. So you said: "Moses, we will never believe in you until we see God openly," the Thunderbolt caught you while you were (all) looking on. 85 | P a g e
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T.U. Hilali-M. Khan: And (remember) when you said: "O Mûsa (Moses)! We shall never believe in you till we see Allâh plainly." p lainly." But you were seized with a thunderbolt (lightning) while you were looking. And when ye said: O Moses! Mo ses! We will not believe in thee till we see M. Pickthall: Allah plainly; and even while ye gazed t he lightning seized you. And when you said: O Musa! we w ill not believe in you until we see M.H. Shakir: Allah manifestly, so the punishment overtook you while you looked on.
Verse 2:56 Then We raised you up a fter your death: Ye had the chance to be grateful. Then We raised you up a fter your stupor that perhaps you might give Zohurul Hoque: thanks. Then We raised you up a fter you had died so that you might act T. J. Irving: grateful; T.U. Hilali-M. Khan: Then We raised you up a fter your death, so that you might be grateful. Then We revived you after a fter your extinction, that ye might give thanks. M. Pickthall: Then We raised you up a fter your death that you may give thanks. M.H. Shakir: Yusuf Ali:
Verse 2:57 And We gave you the shade of clouds and sent down do wn 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. And We caused the clouds to overshadow you, and We sent down Zohurul Hoque: upon you the manna and the quails: "Eat of the good things wherewith We have provided you." And they t hey did not harm Us, but they rather were doing harm to themselves. t hemselves. We spread the clouds out to shade you, and sent down manna and quail T. J. Irving: for you: 'Eat some of the good goo d things which We have provided you with!" They did not harm Us, but it was themselves whom they harmed. a nd sent down on you Al-Manna a nd T.U. Hilali-M. Khan: And We shaded you with clouds and the quails, (saying): "Eat of the good lawful things We have provided for you," (but they rebelled). And they did not wrong Us but they wronged themselves. And We caused the white cloud to overshadow you and sent down on M. Pickthall: you the manna and the t he quails, (saying): Eat of the good things wherewith We have provided you - they wronged Us not, but they did wrong themselves. And We made the clouds to give shade over you and We sent to you M.H. Shakir: manna and quails: Eat of the good things that We have given g iven you; and they did not do Us any harm, but they made their own souls suffer the loss. Yusuf Ali:
Verse 2:58 Yusuf Ali:
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and We shall forgive you your faults faults and increase (the portion of) those who do good." And behold! We said: "Enter this t his township and eat from it as-andZohurul Hoque: when you wishw ish- plentifully; but enter the gate gat e submissively; and say: 'Hittatun', We may forgive you your wrongs; and We shall immediately increase to the doors of good." So We said: "Enter this town and eat wherever you may wish in it at T. J. Irving: your leisure. Enter the gate [walking] on your knees and say: 'Relieve us!" We will forgive you your mistakes and give even more to those who kindly. t his town (Jerusalem) and eat T.U. Hilali-M. Khan: And (remember) when We said: "Enter this bountifully therein with pleasure and delight wherever you wish, and enter the gate in prostration (or bowing with humility) humility) and say: 'Forgive us,' and We shall forgive you your sins and shall increase (reward) for the good-doers." 5 And when We said: Go into this township and eat freely of that which M. Pickthall: is therein, and enter the gate prostrate, and say: "Repentance." We will forgive you your sins and will increase (reward) for the right-doers. And when We said: Enter this t his city, city, then eat from it a plenteous (food) M.H. Shakir: wherever you wish, and enter the gat e making obeisance, and say, forgiveness. We will forgive you your wrongs and give more to t hose who do good (to others).
Verse 2:59 But the transgressors changed the word from that which had been given them; so We sent on o n the transgressors a plague from heaven, for that they infringed (Our command) repeatedly. But those who were unjust changed this saying, different from what Zohurul Hoque: had been said to them; so We sent down upon those who did wrong a pestilence from above, because they t hey had been transgressing. kk. Yet those who do wrong altered the Statement to something than what T. J. Irving: had been told them, so We sent a blight down from Heaven on those who did wrong since they had acted act ed so immorally. T.U. Hilali-M. Khan: But those who did wrong changed the word from that which had been told to them for another, so We sent upon the wrong-doers Rijzan (a punishment) [] from the heaven because o f their rebelling against Allâh's Obedience. (Tafsir At-Tabarî, Vol. I, Page 305). But those who did wrong changed the word which had been told them M. Pickthall: for another saying, and We sent down do wn upon the evil-doers wrath from heaven for their evil-doing. But those who were unjust changed it for a saying other than that M.H. Shakir: which had been spoken to them, so We sent upon those who were unjust a pestilence from heaven, because t hey transgressed. Yusuf Ali:
Section 7
Verse 2:60 Yusuf Ali:
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sustenance provided by God, and do no evil nor mischief on the (face of the) earth. And remember,- Musa sought water for his people, so We said: "Strike Zohurul Hoque: with your staff the Rock." So there t here gushed forth from it twelve springs. Every tribe just knew their drinking places. "Eat and drink out of the provisions of Allah, and do not act corruptly in the earth- being mischief-makers." . Thus Moses looked for something for his people to drink, and said: T. J. Irving: "Strike the rock with your staff!'; so twelve springs gushed forth fro it. Each group of o f people knew its drinking spot: "Eat and drink from Go provisions, and do not cause any havoc on earth, as if you you were mischief-makers." T.U. Hilali-M. Khan: And (remember) when Mûsa (Moses) asked for water for his peop le, We said: "Strike the stone with your stick." Then gushed forth therefrom twelve springs. Each (group of) people knew its own place for water. "Eat and drink of that which Allâh has provided and do not act corruptly, making mischief on the earth." And when Moses asked for water wat er for his people, We said: Smite with M. Pickthall: thy staff the rock. And there gushed out o ut therefrom twelve springs (so that) each tribe knew their the ir drinking-place. Eat and drink of that which Allah hath provided, and do not act corruptly, making mischief in the earth. And when Musa prayed for drink d rink for his people, We said: Strike the M.H. Shakir: rock with your staff So there gushed from it twelve springs; each tribe knew its drinking place: Eat and drink d rink of the provisions of Allah and do not act corruptly in the land, making mischief.
Verse 2:61 Yusuf Ali:
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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 bett er for the worse? Go ye down do wn to any town, and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of God. This because they went on re jecting the Signs of God and slaying His Messengers without just cause. This because they rebelled and went on transgressing. And behold! you said: "O Musa! we cannot endure with one food; therefore pray to your Rabb for us that He may produce for us out of what the earth grows: of its herbs and its cucumbers, and its cereals and its lentils, and its onions." He said: "Do you wish to change that which is inferior for that which is superior? Go down into any Egypt, so you will have what you ask for." And humiliation and vagabondism were flung upon them, and t hey drew wrath from Allah. That was because they indeed went on rejecting the Messages of Allah, and would kill the nabis without just cause. That was so because they disobeyed and they used to transgress t ransgress.. When you said: "Moses, we'll never stand o ne [kind of] food! Appeal to your Lord to produce whatever the earth will grow for us, such as 88 | P a g e
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vegetables and cucumbers, and its garlic, lentils and onions;" He said: "Do you want to exchange something commonplace for something that better?" Settle in some city to get what you have asked for!' Humiliation and poverty beat them down and they incurred anger from God. That was because t hey had disbelieved in God's signs and killed the prophets without having any right to. That happened because they disobeyed and had act so defiant. T.U. Hilali-M. Khan: And (remember) when you said, "O Mûsa (Moses)! We cannot endure one kind of food. foo d. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumbers, its Fûm (wheat or garlic), its lentils and its onions." He said, "Would you exchange t hat which is better for that which is lower? Go you down to any town and you shall find what you want!" And they were co vered with humiliation and misery, and they drew on t hemselves the Wrath of Allâh. That was because they t hey used to disbelieve the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allâh and killed the Prophets wrongfully. That was because they disobeyed a nd used to transgress the bounds (in their disobedience to Allâh, i.e. commit crimes and sins). And when ye said: O Moses! Mo ses! We are weary of one kind of food; so call M. Pickthall: upon thy Lord for us that He bring forth for us of that which the eart h groweth - of its herbs and its cucumbers and its corn and its lentils and its onions. He said: Would ye exchange t hat which is higher for that which is lower ? Go down to settled country, thus ye shall get that which ye demand. And humiliation humiliat ion and wretchedness were stamped upon them and they were visited with wrath from Allah. That was because they disbelieved in Allah's revelations and slew the prophets wrongfully. That was for their t heir disobedience and transgressi t ransgression. on. And when you said: O Musa! we cannot bear with one food, therefore M.H. Shakir: pray Lord on our behalf to bring forth for us out of what the eart h grows, of its herbs and its cucumbers and its gar lic and its lentils and its onions. He said: Will you exchange that which is better for that which is worse? Enter a city, so you will have what you ask for. And abasement and humiliation were brought down upon them, and they became deserving of Allah's wrath; this was so because they disbelieved in the communications of Allah and k illed the prophets unjustly; this was so because they disobeyed and exceeded the limits. Section 8
Verse 2:62 Yusuf Ali:
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Those who believe (in ( in the Qur'an), and those who follow the t he Jewish (scriptures), and the Christians and the Sabians,- any who believe in God and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve. Surely as to those who believe, and a nd those who Judaize, and the t he Christians, and the Sabians- whoever believes in Allah and the Future Day, and does good,goo d,- for such, then, their reward is in the presence o f their Rabb; and there is no fear on them, nor will they grieve. Those who believe and those t hose who are Jews, Christians and Sabeans, [in 89 | P a g e
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fact] anyone who believes in God and the Last Day, and acts honorably will receive their earnings from their Lord: no fear will lie upon them nor need they feel saddened. T.U. Hilali-M. Khan: Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allâh and the Last Day and do righteous good deeds shall have their t heir reward with their Lord, on them shall be no fear, nor shall they grieve. Lo! Those who believe be lieve (in that which is revealed unto thee, M. Pickthall: Muhammad), and those who are Jews, and Christians, and Sabaeans whoever believeth in Allah and the Last Day and doeth right - surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve. Surely those who believe, and those tho se who are Jews, and the f Christians, M.H. Shakir: and the Sabians, whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.
Verse 2:63 And remember We took your covenant and We raised above you (The (T he 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 God." And remember,- We took your Covenant Co venant and raised above you the Zohurul Hoque: Mount : "Take hold ho ld what We have given you, with a resoluti resolution, on, and remember what is in it, perhaps you may practice reverence." Thus we have made an agreement with you and raised the Mountain T. J. Irving: over you: "Hold firmly to what We have bro ught you and remember what it contains, so that you may do your duty;" T.U. Hilali-M. Khan: And (O Children of Israel, remember) when We too k your covenant and We raised above you the Mount (saying): "Hold fast to that which We have given you, and remember that which is therein so that you may become Al-Muttaqûn (the pious - see V.2:2). And (remember, O Children of Israel) when We made a covenant with M. Pickthall: you and caused the mount to tower above you, (sayi (saying): ng): Hold fast that which We have given you, and remember that which is therein, that ye may ward off (evil). And when We took a promise from you and lifted the mountain over M.H. Shakir: you: Take hold of the law (Tavrat) We have given you with firmness and bear in mind what is in it, so that you may guard (against evil). Yusuf Ali:
Verse 2:64 But ye turned back thereafter: Had it not been for the Grace and Mercy of God to you, ye had surely been bee n among the lost. Then, you turned back after that; and had it not been for the grace of Zohurul Hoque: Allah upon you and His mercy, you would surely have been among the losers. while later on you turned away, and if God's bounty and His mercy had T. J. Irving: not [rested] upon you, you would wo uld have turned out to be losers! awa y. Had it not been for the Grace and T.U. Hilali-M. Khan: Then after that you turned away. Yusuf Ali:
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M. Pickthall: M.H. Shakir:
Mercy of Allâh upon you, indeed you would have been among the losers. Then, even after that, ye turned away, and if it had not been for the grace of Allah and His mercy ye had been among the losers. Then you turned back after a fter that; so were it not for the grace of o f Allah and His mercy on you, you would certainly have been among the losers.
Verse 2:65 And well ye knew those a mongst you who transgressed in the matter of the Sabbath: We said to them: t hem: "Be ye apes, despised and rejected." re jected." Moreover, surely you already know those of you who t ransgressed Zohurul Hoque: regarding the Sabbath; so We said to them: "You become apes, driven away." Yet you knew which of you had been defiant on the Sabbath, so We T. J. Irving: told them: "Become apes, rejected!" re jected!" t hose amongst you who transgressed in the T.U. Hilali-M. Khan: And indeed you knew those matter of the Sabbath (i.e. Saturday). S aturday). We said to them: "Be you monkeys, despised and rejected." And ye know of o f those of you who broke the Sabbath, S abbath, how We said M. Pickthall: unto them: Be ye apes, despised and hated! And certainly you have known those among you who exceeded the M.H. Shakir: limits of the Sabbath, so We said to them: t hem: Be (as) apes, despised and hated. Yusuf Ali:
Verse 2:66 So We made it an example e xample to their own time and to their posterity, and a lesson to those who fear God. Thus We made it an example for those around it, and those after it, and Zohurul Hoque: an admonition for the reverent. We set them up as an illustrati illustration on of what had come before them and T. J. Irving: what would come after them, and as a lesson for the heedful. examp le to their own and to T.U. Hilali-M. Khan: So We made this punishment an example succeeding generations and a lesson to those who are Al-Muttaqûn (the pious - see V.2:2) And We made it an example to their own and to succeeding M. Pickthall: generations, and an admonition to the t he God-fearing. So We made them an a n example to those who witness witnessed ed it and those t hose who M.H. Shakir: came after it, and an ad moniti monition on to those who guard (against evil). Yusuf Ali:
Verse 2:67 Yusuf Ali:
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And remember Moses said to his people: "God commands that ye sacrifice a heifer." They said: "Makest thou a laughing-stock of us?" He said: "God save me from being an ignorant (fool)!" And behold! Musa said to his people, "Allah indeed commands you that you should slaughter a heifer." They said: "Do you take us for a jest?" He said: "I take refuge with Allah from being of the ignorant." When Moses told his folk: "God commands co mmands you to sacrifice a cow," they said: "Do you take us for a laughingstock?" He said: "I seek 91 | P a g e
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refuge with God lest I become so ignorant!" T.U. Hilali-M. Khan: And (remember) when Mûsa (Moses) said to his people: "Verily, Allâh commands you that you slaughter a cow." They said, "Do you make fun of us?" He said, "I take Allâh's Refuge from being among AlJâhilûn (the ignorants or the foolish)." And when Moses said unto his people: Lo! Allah commandeth you that M. Pickthall: ye sacrifice a cow, they said: Dost thou tho u make game of us ? He answered: Allah forbid that I should be among the foolish! And when Musa said to his people: Surely Allah commands you that M.H. Shakir: you should sacrifice a cow; they said: Do you ridicule us? He said: I seek the protection of Allah from being o ne of the ignorant
Verse 2:68 They said: "Beseech on our o ur behalf Thy Lord to make plain p lain to us what (heifer) it is!" He said; "He says: The heifer should be neither too old nor too young, but of o f middling age. Now do what ye are commanded!" They said: "Call on your Rabb, for our sake, to make clear c lear to us what Zohurul Hoque: she is." He replied: "Verily He says, she indeed is a heifer neither too aged nor too young, of a middle age between these. Now, do what you are commanded." They said: "Appeal to your Lord for us, to explain to us what she is." T. J. Irving: He said: "He says she is neither a worn-out cow, nor a heifer, but of an age in between. Do as you are ordered!" Lo rd for us that He may make plain to us T.U. Hilali-M. Khan: They said, "Call upon your Lord what it is!" He said, "He says, 'Verily, it is a co w neither too old nor too young, but (it is) between the t wo conditions', so do what you are commanded." They said: Pray for us unto thy Lord that He make clear to us what M. Pickthall: (cow) she is. (Moses) answered: Lo! He saith, Verily she is a co w neither with calf nor immature; (she is) between the t wo conditions; so do that which ye are co mmanded. They said: Call on your Lord for our o ur sake to make it plain to us what M.H. Shakir: she is. Musa said: He says, Surely she is a cow neither advanced in age nor too young, of middle age between that (and this); t his); do therefore what you are commanded. Yusuf Ali:
Verse 2:69 They said: "Beseech on our o ur behalf Thy Lord to make plain p lain to us Her colour." He said: "He says: A fawn-coloured fawn-co loured heifer, pure and rich in tone, the admiration of beholders!" beho lders!" They said: "Call on your Rabb, for our o ur sake, to make clear c lear to us what Zohurul Hoque: her color is." He said: "Surely He says, she is indeed a yellow heiferintensely deep in her colorco lor- delighting to the beholders." They said: "Appeal to your Lord for us, to explain to us what color she T. J. Irving: is." He said: "He says that she is a bright yell yellow ow cow. co w. Her color gladdens those who look at her." Lo rd for us to make plain to us its colour." T.U. Hilali-M. Khan: They said, "Call upon your Lord He said, "He says, 'It is a yell yellow ow cow, bright in its colour, pleasing to the beholders.' " Yusuf Ali:
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M. Pickthall:
M.H. Shakir:
They said: Pray for us unto thy Lord that He make clear to us of what colour she is. (Moses) answered: Lo! He saith: Verily she is a yellow cow. Bright is her colour, gladdening beho lders. They said: Call on your Lord for our o ur sake to make it plain to us what her color is. Musa said: He says, Surely she is a yell yellow ow cow; co w; her color is intensely yellow, giving delight to the beho lders.
Verse 2:70 They said: "Beseech on our o ur behalf Thy Lord to make plain p lain to us what she is: To us are all heifers alike: We wish indeed for guidance, if God wills." They said: "Call on your Rabb, for our o ur sake, to make clear c lear to us what Zohurul Hoque: she be, for the heifers appear a like to us; and indeed, if it it pleases Allah, we shall surely be guided." They said: "Appeal to your Lord for us, to explain to us what she is T. J. Irving: like. Cows seem all alike to us and we should be guided gu ided properly, properly, if God so wishes." Lo rd for us to make plain to us what it is. T.U. Hilali-M. Khan: They said, "Call upon your Lord Verily to us all cows are alike, And surely, if Allâh wills wills,, we will w ill be guided." They said: Pray for us unto thy Lord that He make clear to us what M. Pickthall: (cow) she is. Lo! cows are much alike to us; and Lo! Lo ! if Allah wills, we may be led aright. They said: Call on your Lord for our o ur sake to make it plain to us what M.H. Shakir: she is, for surely to us the cows are all alike, and if Allah please we shall surely be guided aright. Yusuf Ali:
Verse 2:71 He said: "He says: A heifer not trained to t ill 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. kkk He said: "Certainly He says, she is surely a heifer not yoked to plough Zohurul Hoque: the land, nor used to irrigate the field,- sound, without a blemish in her." They said: "Now you have brought the Truth." Then they slaughtered her, and it did not appear that they would do. He said: "He says that she is a cow co w which has not yet been broken bro ken in to T. J. Irving: plow the earth nor to irri irrigate gate any crops; she is sound and has no blemish on her." They said: "Now you are telling the Truth!", and they slaughtered her though they almost had not done so. T.U. Hilali-M. Khan: He [Mûsa (Moses)] said, "He says, 'It is a cow neither trained to t ill the soil nor water the fields, sound, having no o ther colour except bright yellow.' " They said, "Now you have brought the truth." So they slaughtered it though they were near to not doing it. (Moses) answered: Lo! He saith: Verily she is a cow unyoked; she M. Pickthall: plougheth not the soil so il nor watereth the tilth; whole and without mark. They said: Now thou bringest the truth. So they sacrificed her, though almost they did not. Musa said: He says, Surely she is a cow not made submissive that she M.H. Shakir: Yusuf Ali:
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should plough the land, nor does she irrigate the tilth; sound, without a blemish in her. They said: Now you have brought the truth; so they sacrificed her, though they had not the mind to do (it). Section 9
Verse 2:72 Remember ye slew a man and fell into a dispute among yourselves as to the crime: But God was to bring forth what ye did hide. And remember,- you killed a person, t hen you disagreed about it. And Zohurul Hoque: Allah was to bring forth what you were concealing. When You killed a soul sou l and quarreled over it, God was bound to bring T. J. Irving: forth whatever you had hidden. T.U. Hilali-M. Khan: And (remember) when you killed a man and fell into dispute among yourselves as to the crime. But Allâh brought forth that which you were hiding. And (remember) when ye slew a man and disagreed concerning it and M. Pickthall: Allah brought forth that which ye were hiding. And when you killed k illed a man, then you disagreed with respect to t hat, M.H. Shakir: and Allah was to bring forth that which you were going to hide. Yusuf Ali:
Verse 2:73 So We said: "Strike the (body) with a piece of the (heifer)." Thus God bringeth the dead to lif lifee and showeth showet h you His Signs: Perchance ye may understand. So We said: "Liken him to a part of it." Likewise Allah brings the dead Zohurul Hoque: to life, and He shows you His Signs, that perhaps you may understand. We said: "Strike him with some part of it." Thus God revives the dead T. J. Irving: and shows you His signs so you ma use your reason. T.U. Hilali-M. Khan: So We said: "Strike him (the dead man) with a piece of it (the cow)." Thus Allâh brings the dead to life and shows you His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand. And We said: Smite him with some so me of it. Thus Allah bringeth the dead M. Pickthall: to life and showeth you His H is portents so that ye may understand. So We said: Strike the (dead body) with part of the (Sacrificed cow), M.H. Shakir: thus Allah brings the dead to life life,, and He shows s hows you His signs so that you may understand. Yusuf Ali:
Verse 2:74 Yusuf Ali:
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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 Go d. And God is not unmindful of what ye do. Then even after that your hearts hardened, so that they became like rocks,- rather worse in hardness. And surely there are rocks o ut of which gush forth streams, and truly there are ot hers which when split up, water then comes out o ut therefrom; and indeed there are others which fall down for fear of Allah. And Allah is not unaware as to what you 94 | P a g e
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do. Even after that your hearts were hardened and became stony, and even T. J. Irving: harder yet, for there are some stones which r ivers gush out of and there are others which water comes co mes forth from when they split open and there are still others which collapse out of awe for God. God is no oblivious of what you are doing! T.U. Hilali-M. Khan: Then, after that, your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones out of o f which rivers gush forth, and indeed, there are o f them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allâh. And Allâh is not unaware of what you do. Then, even after that, your hearts were hardened and became as rocks, M. Pickthall: or worse than rocks, for hardness. For indeed there are rocks from out which rivers gush, and indeed there are rocks which split asunder so that water floweth from them. And indeed t here are rocks which fall down for the fear of Allah. Allah is not unaware of what ye do. Then your hearts hardened after that, so that they were like rocks, M.H. Shakir: rather worse in hardness; and surely there are some rocks fro m which streams burst forth, and surely there are some of o f them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of o f what you do.
Verse 2:75 Can ye (o ye men of o f Faith) entertain the hope that they will believe in you?- Seeing that a party of them heard the Word of God, and perverted it knowingly after they understood it. Can you then expect that t hat they would believe in you, while decidedly a Zohurul Hoque: party of them used to hear the t he word of Allah, then they altered it after they had understood it, while they were know ing? Are you so keen for them to believe for your own sake while group o f T. J. Irving: them have already heard God's word? wo rd? Then they tamper with it once they have studied it, and t hey realize it. ligion on T.U. Hilali-M. Khan: Do you (faithful believers) covet that they will believe in your re ligi inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allâh [the Taurât (Torah)], then they used to change it knowingly after they understood it? Have ye any hope that t hat they will be true to you when a party part y of them M. Pickthall: used to listen to the word o f Allah, then used to change it, after they t hey had understood it, knowingly ? Do you then hope that they would believe in you, and a party from M.H. Shakir: among them indeed used to hear the Word of Allah, then t hen altered it after they had understood it, and they t hey know (this). Yusuf Ali:
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about it before your Lord?"- Do ye not understand (their aim)? And when they meet those who believe, they say: "We believe." But Zohurul Hoque: when some of them are a lone to others they say: "Do you talk to them as to what Allah has disclosed to you, that they may argue with you thereby in the presence of your Rabb? Do you not then understand?" Whenever they meet with those who believe, they say: "We believe!", T. J. Irving: while when some of them go o ff privately with one another, they say: "Will you report something to the which God has disclosed to you, so they may dispute with you about it in the presence of your Lord? Don't you use your reason?" (Muslims), they say, T.U. Hilali-M. Khan: And when they (Jews) meet those who believe (Muslims), "We believe", but when they t hey meet one another in private, pr ivate, they say, "Shall you (Jews) tell them (Muslims) what Allâh has revealed to you [Jews, about the description and the qua li lities ties of Prophet Muhammad Peace be upon him , that which are written in the Taurât T aurât (Torah)], that they (Muslims) may argue with you (Jews) about it before your Lord?" Have you (Jews) then no understanding? And when they fall in with those who believe, they say: We believe. M. Pickthall: But when they go apart o ne with another they say: Prate ye to them of that which Allah hath disclosed to you that they may contend with you before your Lord concerning it ? Have ye then no sense ? And when they meet those who believe they say: We believe, and M.H. Shakir: when they are alone one with another they say: Do you talk to them t hem of what Allah has disclosed to you that t hat they may contend with you by this before your Lord? Do you not then understand?
Verse 2:77 Know they not that God knoweth what they conceal and what they reveal? Do they not know that Allah knows what they conceal and what they Zohurul Hoque: disclose? Do they not realize that God knows anything they hide and anything T. J. Irving: they display? T.U. Hilali-M. Khan: Know they (Jews) not that Allâh knows what t hey conceal and what they reveal? Are they then unaware that Allah knoweth that which they keep hidden M. Pickthall: and that which they proclaim ? Do they not know kno w that Allah knows what they keep secret and what M.H. Shakir: they make known? Yusuf Ali:
Verse 2:78 And there are among a mong them illiterates, illiterates, who know not the Book, but (see therein their own) desires, and they do nothing but conjecture. And among them are illi illiterates, terates, who do not know the scripture but vain Zohurul Hoque: desires, and they do nothing but conjecture. Some of them are illiterate and do not know the Book except to say T. J. Irving: "Amen" [to it]. They are merely guessing. T.U. Hilali-M. Khan: And there are among them (Jews) unlettered people, who know not the Book, but they trust upon u pon false desires and they but guess. Yusuf Ali:
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Among them are unlettered folk who know the Scripture not except from hearsay. They but guess. And there arc among a mong them illiterates illiterates who know not the Book but only lies, and they do but conjecture.
Verse 2:79 Then woe to those who write the Book with their own hands, and then say:"This is from God," to traffic with it for miserable price!- Woe to them for what their hands do wri write, te, and for the gain they make thereby. So woe to those who transcribe the scripture with their hands, then say: Zohurul Hoque: "This is from the presence of Allah"- so t hat they may exchange it for a small price. So woe to them t hem for what their hands have written, and woe to them for what they earn! It will be too bad for those who write the Book down in their o wn T. J. Irving: hand[writing], then say: "This is from God!", so they may sell it for a paltry price. It will be too bad for them because of what their hands have written. Too bad for whatever the earn! tho se who write the Book with their own hands a nd then T.U. Hilali-M. Khan: Then woe to those say, "This is from Allâh," to purchase with it a little price! Woe to them for what their hands have wr itten and woe to them for that they earn thereby. Therefore woe be unto those t hose who write the Scripture with their hands M. Pickthall: and then say, "This is from Allah," that t hey may purchase a small gain therewith. Woe unto them for that their t heir hands have written, and woe unto them for that they earn thereby. t hereby. Woe, then, to those tho se who write the book with their hands and then sa y: M.H. Shakir: This is from Allah, so that they may take for it a small price; therefore woe to them for what their t heir hands have written and woe to them t hem for what they earn. Yusuf Ali:
Verse 2:80 And they say: "The Fire shall not touch to uch us but for a few numbered days:" Say: "Have ye taken a pro mise from God, for He never breaks His promise? or is it that ye say of God what ye do not know?" And they say: "The Fire will not touch us except for a number of Zohurul Hoque: days." Say: "Have you taken a promise from Allah? If so, Allah will never break His promise; or is it it that you speak against Allah about which you do not know?" They say: "The Fire will only touch us for several days." SAY: "Have T. J. Irving: you taken it on oath o ath from God? God never breaks Hi word. Or are you saying something about God which you rea lly do no know?" ll-fire -fire on the t he Day of T.U. Hilali-M. Khan: And they (Jews) say, "The Fire (i.e. He ll Resurrection) shall not touch us but for a few numbered days." Say (O Muhammad Peace be upon him to them): "Have you taken a covenant from Allâh, so that Allâh will not break H is Covenant? Or is it that you say of Allâh what you know not?" And they say: The Fire (of punishment) will not touch us save for a M. Pickthall: certain number of days. Say: Have ye rece ived a covenant from Allah truly Allah will not break His covenant - or tell ye concerning Allah Yusuf Ali:
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that which ye know not ? And they say: Fire shall not touch us but for a few days. Say: Have you received a promise from Allah, then Allah will not fail to perform His promise, or do you speak against Allah what you do not know?
Verse 2:81 Nay, those who seek gain in evil, and are girt round by their sins,- t hey are companions of the Fire: Therein shall they a bide (For ever). Yea, whoever earns evil and his wrong-doings encompass him, these Zohurul Hoque: then, are the fellows of the Fire; in it they abide. Rather anyone who commits evil will find his mistake will he him in; T. J. Irving: those will become inmates of the Fire; they will remain in it for ever. T.U. Hilali-M. Khan: Yes! Whosoever earns evil and his sin has surrounded him, they are dwellers of the Fire (i.e. Hell); they will dwell therein forever. Nay, but whosoever hath done do ne evil and his sin surroundeth him; such M. Pickthall: are rightful owners of the Fire; they will abide t herein. Yea! whoever earns evil and his sins s ins beset him on every side, these are M.H. Shakir: the inmates of the fire; in it they shall abide. Yusuf Ali:
Verse 2:82 But those who have fai faith th and work righteousness, they are companions of the Garden: Therein shall they abide (For ever). But those who believe and do good, these are the companions of the Zohurul Hoque: Garden; in it they abide. Those who believe and perform honorable deeds will be inhabit ants of T. J. Irving: the Garden; they will live in it for ever. T.U. Hilali-M. Khan: And those who believe ( in the Oneness of Allâh - Islâmic Monotheism) and do righteous good deeds, they are dwellers of Paradise, they will dwell therein forever. And those who believe and do good works: such are rightful owners of M. Pickthall: the Garden. They will abide therein. And (as for) those who believe and do good deeds, these are the M.H. Shakir: dwellers of the garden; in it they shall abide Yusuf Ali:
Section 10
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And remember We took a covenant from the Children of Israel (to this effect): Worship none but God; treat with kindness your parents and kindred, and orphans and those tho se in need; speak fair to the peo ple; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now). And remember,- We took a covenant from the Children of Israil- "You will not worship any but Allah, and kindness k indness to parents, and to the near of kin, and the orphans and the needy; and speak to people nicely; and establish the Salat, and pay pa y the Zakat." Afterwards you turned backexcept a few of you, and you backslide Thus We made an agreement with the Children of Israel: "You shall serve God Alone, and treat t reat your parents kindly, and [also] near relatives orphans and the needy, and sa y kind things to [other] people, 98 | P a g e
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and keep up prayer pra yer and pay the welfare tax"; then you turned awa y and except for few of you, you avo ided doing anything T.U. Hilali-M. Khan: And (remember) when We took a covenant from the Children of Israel, (saying): Worship Worship none but Allâh (Alone) and be dutiful and good goo d to parents, and to kindred, and to orphans and Al-Masâkîn [] (the poor), [Tafsir At-Tabarî, Vol. 10, Page 158 (Verse 9:60)] and spe ak good to people [i.e. enjoin righteousness and forbid evil, a nd say the truth about Muhammad Peace be upon him ], and perform As-Salât (Iqâmat-asSalât), and give Zakât. Then you slid back, except a few of you, while you are backsliders. (Tafsir Al-Qurtubî, Vol. 2, Page 392) . And (remember) when We made a covenant with the Children of M. Pickthall: Israel, (saying): Worship Worship none save Allah (only), and be good to parents and to kindred and to orphans and the needy, and speak kindly to mankind; and establish worship and pa y the poor-due. Then, after that, ye slid back, save a few of you, being averse. And when We made a covenant with the children of Israel: You shall M.H. Shakir: not serve any but Allah and (you ( you shall do) good to (your) parents, and to the near of kin and to the orphans and the t he needy, and you shall speak to men good words and keep up prayer and pay the poor-rate. Then you turned back except a few of you and (now too) you turn aside.
Verse 2:84 And remember We took your covenant (to this effect): Shed no blood amongst you, nor turn out your own o wn people from your homes: and this ye solemnly ratified, and to this ye can bear witness. And remember,- We took from you your co venant- "You will not shed Zohurul Hoque: your blood, nor turn out your people from your homes." Then you confirmed, and you do bear witness. So We made an agreement with you: "You must not shed your own T. J. Irving: blood, nor drive one anot her out of your homes;" then you ratified this and were witnesses [for it]. T.U. Hilali-M. Khan: And (remember) when We took your covenant (saying): Shed not the blood of your people, nor turn t urn out your own people from their dwellings. Then, (this) you ratified and (to this) you bear witness. And when We made with you a covenant (saying): Shed not the blood M. Pickthall: of your people nor turn (a party of) of) your people peo ple out of your dwellings. Then ye ratified (Our covenant) and ye were witnesses (thereto). And when We made a covenant with you: You shall not shed your M.H. Shakir: blood and you shall not t urn your people out of your cities; then you gave a promise while you witnessed. w itnessed. Yusuf Ali:
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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 rancour; and if they come to you as capt ives, ye ransom them, though it was not lawful for 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 a mong you who behave like this but disgrace in this life?- and on the t he Day of Judgment they shall be 99 | P a g e
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consigned to the most grievous penalty. For God is not unmindful of what ye do. And then, it is you who wo uld slay among yourselves, and banish a Zohurul Hoque: party from among you out of their homes, backing up against them with sin and cruelty. And if they come co me to you as prisoners, you ransom them- while it is unlawful for you to expel them. Then is it only a part of the scripture that you believe in, and reject the other? What then is the reward of him who do es this among you except disgrace in the life of this world? And on the t he day of the Awakening they will be sent back to the most severe chastisement. And Allah is not unaware of what you do. Then there you go killing one another and driving a group of you from T. J. Irving: their homes, backing one another up against them out of sin and enmity. If the are brought to you as prisoners, you ransom them, while it has been forbidden for you even to expel them! Do you believe in part of the Book and disbelieve in another part of it? What reward has anyone of you who does so, except disgrace during worldly life, while on Resurrection Day they will be driven o ff to the harshest torment? God does not overlook anything you do! T.U. Hilali-M. Khan: After this, it is you who kill one another and drive out a party of you from their homes, assist (their enemies) against them, in sin and transgression. transgressi on. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Scripture and reject the rest? Then what is the reco mpense of those who do so among you, except disgrace in the t he life of this world, and on the Day Da y of Resurrection they shall be consigned to the most grievous torment. And Allâh is not unaware of what you do. Yet ye it is who slay each other ot her and drive out a party of your people peo ple M. Pickthall: from their homes, supporting one another aga inst them by sin and transgression transgressi on ? - and if they came to you as captives ye would ransom them, whereas their expulsion was itself unlawful for you - Believe ye in part of the Scripture and disbelieve ye in part thereof ? And what is the reward of those who do so save ignominy in the life of the wor ld, and on the Day Da y of Resurrection they will be consigned to the most grievous doom. For Allah is not unaware of what ye do. Yet you it is who slay your people and turn t urn a party from among you M.H. Shakir: out of their homes, backing each o ther up against them unlawfully and exceeding the limi limits; ts; and if they should come to you, as captives you would ransom them-- while their very turning out was unlawful for you. Do you then believe in a part of the Book Boo k and disbelieve in the other? What then is the re ward of such among you as do d o this but disgrace in the life of this world, and o n the day of resurrection they shall be sent back to t he most grievous chastisement, and Allah is not at all heedless of what you do.
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Hereafter. No lightening of the punishment w ill then be upon them, nor will they be helped. Those are the ones o nes who purchase worldly life instead of the Hereafter; T. J. Irving: punishment will not be lightened for them nor will the be supported. t he price of T.U. Hilali-M. Khan: Those are they who have bought the life of this world at the the Hereafter. Their torment shall not be lightened nor shall they be helped. Such are those who buy the life of the world at the pr ice of the M. Pickthall: Hereafter. Their punishment will not be lightened, neither w ill they have support. These are they who buy the life of this world for the hereafter, so their M.H. Shakir: chastisement shall not be lightened nor shall they be helped. Section 11
Verse 2:87 We gave Moses the Book and followed him up with a succession of apostles; We gave Jesus the son of o f Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there co mes to you an apostle with what ye yourselves desire desire not, ye are puffed up with pride?- Some ye called impostors, and others ye slay! And We indeed gave Musa the scripture, and We made to t o follow after Zohurul Hoque: him rasuls; and We gave 'Isa, son o f Mar-yam clear proofs, and We aided him with the Holy Spirit. Is it then t hat every time a rasul comes to you with what your souls do not desire, you behave arrogantly? So some you belied, and some others you would slay. 88 90 92 We gave Moses the Book Boo k and followed him up with messengers later T. J. Irving: on. We gave Jesus the son of Mary evidence and assisted him with the Holy Spirit. Yet every time some messenger comes to you w ith what you yourselves do not fancy, why do you act so overbearing? One group you have rejected while another group you would [like to] kill T.U. Hilali-M. Khan: And indeed, We gave Mûsa (Moses) the Book and followed him up with a succession of Messengers. And We gave 'Iesa (Jesus), the son of Maryam (Mary), clear signs and supported him with Rûh-ul-Qudus [Jibrael (Gabriel)]. Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed. k illed. And verily We gave unto Moses the Scripture and We caused a train of M. Pickthall: messengers to follow after him, and We gave u nto Jesus, son of Mary, clear proofs (of Allah's sovereignty), and We supported him with the Holy spirit. spirit. Is it ever so, that, when there cometh unto you a messenger (from Allah) with that which ye yourselves desire not, ye grow arrogant, and some ye disbelieve and so me ye slay ? And most certainly We gave Musa the t he Book and We sent apostles apo stles after M.H. Shakir: him one after another; and We ga ve Isa, the son of o f Marium, clear arguments and strengthened him with the ho ly spirit, spirit, What! whenever then an apostle came to you with that which your souls did not desire, you were insolent so you called ca lled some liars and some you slew. Yusuf Ali:
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They say, "Our hearts are the wrappings (which preserve Go d's Word: we need no more)." Nay, God's curse is on them for their blasphemy: Little is it they believe. And they say: "Our hearts are the wrappings." wrapp ings." In fact, Allah has Zohurul Hoque: condemned them due to t heir disbelief; so little little it is what they t hey believe! They said: "Our hearts are covered over." Rather God has cursed them T. J. Irving: because of their disbelief; little do they believe. T.U. Hilali-M. Khan: And they say, "Our hearts are wrapped (i.e. do not hear or understand Allâh's Word)." Nay, Allâh has cursed them for their disbelief, so little is that which they believe. And they say: Our hearts are hardened. Na y, but Allah hath cursed M. Pickthall: them for their unbelief. Little is that which they believe. And they say: Our hearts are covered. Nay, Allah has cursed them on M.H. Shakir: account of their unbelief; so little it is that t hey believe. Yusuf Ali:
Verse 2:89 And when there comes co mes to them a Book from God, confirming co nfirming what is with them,- although from of old they had pra yed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of God is on those without Faith. And when there comes co mes to them a Scripture from the presence o f Allah, Zohurul Hoque: confirming what are with them- although in the pa st they used to pray for victory over those who disbelieved- yet when there came to them which they recognized, they disbelieved in it. So the condemnation of Allah be upon the t he Unbelievers. Whenever a Book has come to them from God to confirm what they T. J. Irving: already have-whereas previously they had been seeking victory over those who disbelieve-so whenever something they can reco gnize is brought to them, they disbelieve go in it. God's curse lies on disbelievers! ca me to them (the Jews), a Book (this Qur'ân) from T.U. Hilali-M. Khan: And when there came Allâh confirming what is with them [the Taurât (To rah) and the Injeel (Gospel)], although aforetime they had invoked Allâh (for coming of Muhammad Peace be upon upo n him ) in order to ga in victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the Curse of Allâh be on the disbelievers. And when there cometh co meth unto them a scripture from Allah, confirming M. Pickthall: that in their possession - though before that t hat they were asking for a signal triumph over those who disbeli disbelieved eved - and when there cometh unto them that which they know kno w (to be the truth) they disbelieve therein. The curse of Allah is on disbelievers. And when there came ca me to them a Book from Allah verifying verifying that which M.H. Shakir: they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did not recognize, they disbelieved in him; so Allah's curse is on the unbelievers. Yusuf Ali:
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Verse 2:90 Miserable is the price for which they have sold their so uls, in that they deny (the revelation) which God has sent down, in insolent envy that God 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. Faith. Evil is that for which they have bartered t heir souls, that they deny Zohurul Hoque: what Allah has revealed, o ut of envy- that Allah, out of His grace reveals it on such of o f His bondmen as He pleases. Thus they have drawn wrath upon wrath. And for the Disbelievers there is a disgraceful chastisement. How wretchedly have they sold their own sou ls by disbelieving in what T. J. Irving: God has sent down to them, begrudging that God should send down some of His bounty on any of His servants He may wish. They have brought an exchange of anger for anger on themselves; disbelievers will have shameful torment. T.U. Hilali-M. Khan: 90. How bad is that for which they have sold their ownselves, that they should disbelieve in that which Allâh has revealed (the Qur'ân), grudging that Allâh should reveal of His Grace unto whom He will of His slaves. So they have drawn on o n themselves wrath upon wrath. And for the disbelievers, there is disgracing torment. Evil is that for which they sell their souls: that they should disbelieve M. Pickthall: in that which Allah hath revealed, grudging that Allah should reveal of His bounty unto whom He will w ill of His slaves. They have incurred anger upon anger. For disbelievers d isbelievers is a shameful doom. Evil is that for which they have sold their sou ls-- that they should deny M.H. Shakir: what Allah has revealed, out of envy that Allah should send down of His grace on whomsoever of o f His servants He pleases; so they have made themselves deserving of wrath upon upo n wrath, and there is a disgraceful punishment for the unbelievers. Yusuf Ali:
Verse 2:91 When it is said to them, "Believe in what God Hath sent down, "they say, "We believe in what was sent down to us:" yet they reject all besides, even if it be Truth co nfirming what is with them. Say: "Why then have ye slain the prophets of God in times gone by, if ye did indeed believe?" And when it is said to them: "Believe in what Allah has revealed", t hey Zohurul Hoque: say: "We believe in what was revealed to us." And they reject that which has come after that, t hat, while it is the Truth confirming what is with them. Say: "Why did you then slay nabis o f Allah before? If you be believers." Whenever someone tells them: "Believe in what God has sent down;" T. J. Irving: they say: "We believe [only] in what has been sent down to us," while they disbelieve in what has come co me after that, even though it is the Truth confirming what they already have. SAY: "Why did you k ill God's prophets previously if you were believers? T.U. Hilali-M. Khan: And when it is said to them (the Jews), "Believe in what Allâh has sent down," they say, "We believe in what was sent down to us." And they Yusuf Ali:
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disbelieve in that which came after it, while it is the truth confirming what is with them. Say (O Muhammad Peace be upon him to them): "Why then have you killed k illed the Prophets of Allâh aforetime, if you indeed have been believers?" And when it is said unto them: Believe in that which Allah hath revealed, they say: We believe in that which was revealed unto us. And they disbelieve in that which cometh a fter it, though it is the truth confirming that which they possess. Say (unto them, O Mu hammad): Why then slew ye the prophets of Allah aforetime, if ye are (indeed) believers ? And when it is said to them, Believe in what Allah has revealed, they say: We believe in that which was revealed revea led to us; and they deny what is besides that, while it is the truth verifying that which they have. Say: Why then did you kill Allah's Prophets before if you were indeed believers?
Verse 2:92 There came to you Moses with w ith clear (Signs); yet ye worshipped the calf (Even) after that, and ye did behave wrongfully. And indeed Musa came to you with clear proofs; yet you took the calf Zohurul Hoque: after him, and you were wrongdoers. Moses came to you with evidence; then t hen later on you adopted ado pted the Calf T. J. Irving: and became wrongdoers." T.U. Hilali-M. Khan: And indeed Mûsa (Moses) came to you with clear proofs, yet you worshipped the calf after he left, and you were Zâlimûn (polytheists and wrong-doers). And Moses came unto you with clear proofs (of Allah's Sovereignty), M. Pickthall: yet, while he was away, ye chose the calf (for worship) and ye were wrong-doers. And most certainly Musa came to you with clear arguments, then you M.H. Shakir: took the calf (for a god) in his absence and you were unjust. Yusuf Ali:
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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 t he behests of your Faith if ye have any faith!" And behold! We took your covenant and raised up above you the Mount, "Take hold to what We have given you with firmness and listen." They said: "We hear and we d isobey isobey." ." And they t hey had been made to drink into their hearts the calf, because o f their rejection. Say: "Evil is that which your faith bids you to,to, - if you you be believers." When We made an agreement agree ment with you and raised the Mountain up over you [as a symbol]: "Take whatever We have brought you seriously, and listen;" they said: "We listen and [yet] we disobey!" They sucked the [spirit of the] Calf into their hearts because o f their disbelief. SAY: "How wretchedly your faith commands you, if you 104 | P a g e
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ever have been believers!" T.U. Hilali-M. Khan: And (remember) when We took your covenant and We raised above you the Mount (saying), "Hold firmly to what We have given you and hear (Our Word). They said, "We have heard and disobeyed." And their hearts absorbed (the worship of) the calf because o f their disbelief. Say: "Worst indeed is that which your faith enjoins on you if you are believers." And when We made with you a covenant and caused the Mount to M. Pickthall: tower above you, (saying): Hold fast by that which We have given you, and hear (Our Word), they said: We hear a nd we rebel. And (worship of) the calf was made to sink into their hearts because of their rejection (of the covenant). Say (unto them): t hem): Evil is that which your belief enjoineth on you, if ye are believers. And when We made a covenant with you and raised the mountain over M.H. Shakir: you: Take hold of what We have given you with firmness and be obedient. They said: We hear and d isobey. And they were made to imbibe (the love of) the calf ca lf into their hearts on account of their unbelief Say: Evil is that which your belief bids you if you are believers.
Verse 2:94 Say: "If the last Home, with God, be for you specially, specially, and not for anyone else, then seek ye for death, if ye are sincere." Say: "If the Future home in the presence of Allah be indeed for you Zohurul Hoque: especially to the exclusion of the peo ple, then you wish for death, if you be truthful." t ruthful." SAY: "If a home in the Hereafter Herea fter with God is exclusively yours instead T. J. Irving: of [other] people's, then long for death if you are so truthful!" T.U. Hilali-M. Khan: Say to (them): "If the home of the Herea fter with Allâh is indeed for you specially and not for others, of mankind, then long for death if you are truthful." Say (unto them): If the abode o f the Hereafter in the providence of M. Pickthall: Allah is indeed for you alone and not for others of mankind (as ye pretend), then long for death deat h (for ye must long for death) if ye are truthful. Say: If the future abode with Allah is specially for you to t he exclusion M.H. Shakir: of the people, then invoke death if you are truthful. Yusuf Ali:
Verse 2:95 But they will never seek for death, on o n account of the (sins) which their hands have sent on before them. and God is well-acquainted with the wrong-doers. But they will never wish for it, on account of what their hands have Zohurul Hoque: sent forward; for Allah is well-Acquainted with the wrongdoers. They will never long for it because o f what their hands have already T. J. Irving: prepared. God is Aware of wrongdoers! T.U. Hilali-M. Khan: But they will never long for it because o f what their hands have sent before them (i.e. what they have done). do ne). And Allâh is All-Aware of the Zâlimûn (polytheists and wrong-doers). wrong-do ers). Yusuf Ali:
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But they will never long for it, because of that which their own hands have sent before them. Allah is aware of evil-doers. And they will never invoke it o n account of what their hands have sent before, and Allah knows the unjust.
Verse 2:96 Thou wilt indeed find them, of o f all people, most greedy of life,-even more than the idolaters: Each one o ne of them wishes He could be g iven a life of a thousand years: But the grant o f such life will not save him from (due) punishment. For God sees well all that they do. And you will indeed find them the greed iest of mankind for life- and Zohurul Hoque: even than those who associate. One of them would wish if he co uld live a thousand years. But he w ill not cause removal from himself the punishment even if he is granted a long life. And Allah is Seer of what they do. You will find them the people peop le most eager to live, even co mpared with T. J. Irving: those who associate [others with God]. Each E ach one of them would like to live on for a thousand years! Yet it would never save anyone from torment, even should he live that t hat long. God is Observant of o f whatever they do. T.U. Hilali-M. Khan: And verily, you will find them (the Jews) the greed iest of mankind for life and (even greedier) than those who - ascribe partners to Allâh (and do not believe in Resurrection - Magians, pagans, and idolaters, etc.). Everyone of them wishes that he co uld be given a life of a thousand t housand years. But the grant of such life will not save him even a little from (due) punishment. And Allâh is All-Seer of what they do . And thou wilt find them greediest o f mankind for life and (greedier) M. Pickthall: than the idolaters. (Each) one o f them would like to be allowed to live a thousand years. And to live (a thousand years) would be no means remove him from the doom. Allah is Seer of what they do. And you will most certainly find them the greediest of men for life M.H. Shakir: (greedier) than even those who are polytheists; every one of them loves that he should be granted a life of a thousand thou sand years, and his being granted a long life will in no way remove him further off from the chastisement, and Allah sees what they do. Yusuf Ali:
Section 12
Verse 2:97 Say: Whoever is an enemy to Gabriel Gabriel-for -for he brings down the (revelation) to thy heart by God's will, a confirmation of what went before, and guidance and glad tidings for those who believe,Say: "Whoever is an enemy to Jibril"- for surely he it is who has Zohurul Hoque: brought it down on your heartheart - with the permission of Allah, confirming what has gone before it, and as a Guidance and glad-tidings for the Believers Be lievers.. SAY: 'Who is Gabriel's enemy? He has broug ht it down for your heart T. J. Irving: with God's permission, to confirm what came before it and as gu idance and good news for believers. u pon him ): "Whoever is an enemy to T.U. Hilali-M. Khan: Say (O Muhammad Peace be upon Yusuf Ali:
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Jibrael (Gabriel) (let him die in his fury), for indeed he has broug ht it (this Qur'ân) down to your heart by Allâh's Permission, confirming what came before it [i.e. the Taurât (Torah) and the Injeel (Gospel)] and guidance and glad g lad tidings for the believers. Say (O Muhammad, to mankind): Who is an enemy to Gabriel! For he it is who hath revealed (this (t his Scripture) to thy heart by Allah's leave, confirming that which was (revealed) before it, and a guidance and glad tidings to believers; Say: Whoever is the enemy of Jibreel-- for surely he revealed it to your heart by Allah's command, verifying that which is before it and guidance and good goo d news for the believers.
Verse 2:98 Whoever is an enemy to God and His angels and apostles, to Gabriel and Michael,- Lo! God is an enemy to those who reject Faith. "Whoever is an enemy to Allah, and His malaks and His rasuls, and Zohurul Hoque: Jibril and Mikal, then of course Allah is a n enemy to the Unbelievers." Who is an enemy of o f God and His angels and His messengers, as well T. J. Irving: as of Gabriel and Michael? Anyhow, Go d is an enemy of disbelievers! T.U. Hilali-M. Khan: "Whoever is an enemy to Allâh, His Angels, His Messengers, Jibrael (Gabriel) and Mikael (Michael), then verily, Allâh is an enemy to t he disbelievers." Who is an enemy to Allah, and a nd His angels and His messengers, and M. Pickthall: Gabriel and Michael! Then, lo! Allah (Himself) (Himself) is an enemy to the t he disbelievers. Whoever is the enemy of Allah and His angels and His apostles and M.H. Shakir: Jibreel and Meekaeel, so surely Allah is the ene my of the unbelievers. Yusuf Ali:
Verse 2:99 We have sent down do wn to thee Manifest Signs (ayat); and none reject them but those who are perverse. And We indeed have revealed to you manifest Messages; and no o ne Zohurul Hoque: rejects them except the misc miscreants. reants. We have sent you down clear signs; only immoral people disbelieve in T. J. Irving: them. T.U. Hilali-M. Khan: And indeed We have sent down to you manifest Ayât (these Verses of the Qur'ân which inform in detail deta il about the news of the Jews and t heir secret intentions, etc.), and none d isbeli isbelieve eve in them but Fâsiqûn (those who rebel against Allâh's Command). Verily We have revealed unto thee t hee clear tokens, and only miscreants M. Pickthall: will disbelieve in them. And certainly We have revealed to you clear communications and none M.H. Shakir: disbelieve in them except the transgress t ransgressors. ors. Yusuf Ali:
Verse 2:100 Yusuf Ali: Zohurul Hoque:
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Each time they swear an oath, o ath, does a group of them shrug it off? Rather most of them do not even believe. T.U. Hilali-M. Khan: Is it not (the case) that every time they make a covenant, some party among them throw it aside? Nay! the truth is most of them believe not. Is it ever so that when they make a covenant a party of them set it M. Pickthall: aside? The truth is, most of o f them believe not. What! whenever they make a covenant, co venant, a party of them cast it aside? M.H. Shakir: Nay, most of them do not believe. T. J. Irving:
Verse 2:101 And when there came ca me to them an apostle from God, confirmi confirming ng what was with them, a party of the people peo ple of the Book threw away the Boo k of God behind their backs, as if (it had been something) they did not know! And whenever a rasul co mes to them proceeding from Allah, Zohurul Hoque: confirming what is with them, a party of those who were given the scripture cast aside the Scripture of Allah behind their backs, as if they did not know. Whenever a messenger from God has co me to them to confirm what T. J. Irving: they already had, a group of those who were given the Book have tossed God's book behind their backs as if they did not know [any better]. ca me to them a Messenger from Allâh (i.e. T.U. Hilali-M. Khan: And when there came Muhammad Peace be upo n him ) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allâh behind their backs as if they did not know! And when there cometh co meth unto them a messenger from Allah, confirming M. Pickthall: that which they possess, a party of those who have received the Scripture fling the Scripture of Allah behind their backs as if they knew not, And when there came ca me to them an Apostle from Allah verifying that M.H. Shakir: which they have, a party of those who were given the Book Boo k threw the Book of Allah behind their t heir backs as if they knew nothing. Yusuf Ali:
Verse 2:102 Yusuf Ali:
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They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, So lomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone e xcept by God's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would wou ld have no share in the happiness of the Hereafter. And vile was the pr ice for which they did sell their souls, if they but knew! And they follow what the Evil-ones cited against the kingdom of Sulaiman, and Sulaiman did not disbelieve, but the Evil-ones disbelieved;- they taught men enchantment. And nothing had been 108 | P a g e
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revealed on the two t wo malaks at Babel,- Harut and Marut. Nor these two teach anyone so that t hat they should have said: "We ourselves are o nly a trial, so do not disbelieve." So it is from these two that they have learned that by which they cause a separation between man and his mate. But they cannot cause harm to anyone by it except with w ith the leave of Allah. And they learn what harms them and does not benefit them. And yet they knew that whoever buys it has no share in any goo dness in the Hereafter. And indeed it is an evil what they purchase by it for their souls, had they been knowing! know ing! They followed whatever the devils recited co ncerning Solomon's T. J. Irving: control. Solomon did not disbelieve but the devils disbelieved, teaching people magic and what was sent down to Harut and Marut, two angels at Babylon. Neither of these would wou ld teach anyone unless they [first] said: "We are only a temptation, so do not disbelieve!" They learned from them both what will separate a man from his wife. Yet they do not harm anyone through it except with God's permission. They learn what will harm them and does do es not benefit them. They know that t hat anyone who deals dea ls in it will have no share in the Hereafter; Herea fter; how wretched is what they have sold so ld themselves for, if they only knew! T.U. Hilali-M. Khan: They followed what the Shayâtin (devils) gave o ut (falsely of the magic) in the lifetime of Sulaimân (Solomon). Sulaimân did no t disbelieve, but the Shayâtin (devils) disbelieved, teaching men magic and such things that came down do wn at Babylon to the two angels, Hârût and Mârût, but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so d isbelieve not (by learning this magic from us)." And from these (angels) peo ple learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allâh's Leave. And they learn that which harms them and pro fi fits ts them not. And indeed they knew that the buyers of it (magic) ( magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew. And follow that which the devils falsely related aga inst the kingdom of M. Pickthall: Solomon. Solomon disbelieved not; not ; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only o nly a temptation, therefore disbelieve not (in the guidance o f Allah). And from these two (angles) people learn that by which they cause division between man and wife; but they injure thereby no-one save by Allah's leave. And they learn that which harmeth them and profiteth pro fiteth them not. And surely they do know that he who trafficketh t rafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew. And they followed what the Shaitans Sha itans chanted of sorcery in the reign of M.H. Shakir: Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only o nly a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which MIA
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they might cause a separation between a man and his wife; and they cannot hurt with it any one except e xcept with Allah's permission, and they learned what harmed them and did d id not profit them, and certainly cert ainly they know that he who bought it should have no share of good in the hereafter and evil was the price pr ice for which they sold their souls, had they but known this.
Verse 2:103 If they had kept their t heir Faith and guarded themselves from evil, far better had been the reward from their Lord, if they but knew! And if they had believed and been reverent, surely a reward from the Zohurul Hoque: presence of Allah would have been better; had they been knowing! If they had only believed and done do ne their duty, a recompense from God T. J. Irving: would have been better, bett er, if they had realized it! gu arded themselves from evil and kept T.U. Hilali-M. Khan: And if they had believed, and guarded their duty to Allâh, far better would have been the reward from their Lord, if they but knew! And if they had believed and kept from evil, a recompense from Allah M. Pickthall: would be better, if they only knew. And if they had believed and guarded themselves (against evil), reward M.H. Shakir: from Allah would certainly have been better; had they but known (this). Yusuf Ali:
Section 13
Verse 2:104 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. O you who believe! do not say Ra'i-na, rather say: Unzur-na, and Zohurul Hoque: listen. And for the Unbelievers there is a painful punishment. You who believe, do not say: "Herd us,"; and say [instead]: "Watch T. J. Irving: over us," and [then] "Listen!" Disbelievers will have painful torment T.U. Hilali-M. Khan: O you who believe! Say not (to the Messenger Peace be upo n him ) Râ'ina [] but say Unzurna (Do make us u s understand) and hear. And for the disbelievers there is a painful torment. (See Verse 4:46) O ye who believe, say not (unto the Prophet): "Listen to us" but say M. Pickthall: "Look upon us," and be ye listeners. For disbelievers is a painful doom. O you who believe! do not say Raina and say Unzurna and lis listen, ten, and M.H. Shakir: for the unbelievers there is a painful chast isement. Yusuf Ali:
Verse 2:105 Yusuf Ali:
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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 God will choose choo se for His special Mercy whom He will - for God is Lord of grace abounding. abou nding. It is never the wish of those who disbelieve from among the People Peop le of the Scripture, nor of the po ly lytheists, theists, that any good be sent down upon you from your Rabb. But Allah with His mercy chooses whom He pleases; for Allah is the Possessor of great grace. 110 | P a g e
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Neither those People of the Book who disbelieve, nor associators [of others with God] would like any good goo d from your Lord to be sent down t you. God will single out anyone He wishes for His mercy; God possesses splendid bounty. T.U. Hilali-M. Khan: Neither those who disbelieve among the peo ple of the Scripture (Jews and Christians) nor Al-Mushrikûn (the disbelievers in the Oneness of Allâh, idolaters, polytheists, pagans, etc.) like that there should be sent down unto you any good goo d from your Lord. But Allâh chooses choo ses for His Mercy whom He wills. And Allâh is the Owner o f Great Bounty. Neither those who disbelieve among the peo ple of the Scripture nor the M. Pickthall: idolaters love that there should be sent down unto you any good thing from your Lord. But Allah chooseth for His mercy whom He will, and Allah is of Infinite Bounty. Bo unty. Those who disbelieve from among the followers of the Book do not M.H. Shakir: like, nor do the t he polytheists, polytheists, that the good goo d should be sent down to you from your Lord, and Allah chooses choo ses especially whom He pleases for His mercy, and Allah is the Lord of o f mighty grace. T. J. Irving:
Verse 2:106 None of Our revelations do We abrogate a brogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that God Hath power over all a ll things? Whatever of a message We abrogate, abro gate, or We cause it to be forgotten, Zohurul Hoque: We bring one better bett er than that, or the like of it. Do you not know that Allah indeed is the Possess Po ssessor or of power over all a ll things? We do not cancel any verse nor let it be forgotten instead We bring T. J. Irving: something better than it or else something so mething similar. Do you not know that God is Capable of o f everything? T.U. Hilali-M. Khan: Whatever a Verse (revelation) do We abrogate o r cause to be forgotten, We bring a better one or similar to it. Know you not that Allâh is able to do all things? Nothing of our revelation (even a single s ingle verse) do we abrogate or cause M. Pickthall: be forgotten, but we bring (in place) one better or the like thereof. t hereof. Knowest thou not that Allah is Able to do all things ? Whatever communications We abrogate or cause to be forgotten, We M.H. Shakir: bring one better than it or like it. Do you not know that Allah has power over all things? Yusuf Ali:
Verse 2:107 Knowest thou not that to God belongeth the dominion of the heave ns and the earth? And besides H im ye have neither patron nor helper. Do you not know that t hat surely Allah,- to Him belongs the sovereignty of Zohurul Hoque: the heavens and the earth? And besides Allah you have neither any ally nor any helper. Do you not know that t hat God [Alone] holds control over Heaven and T. J. Irving: Earth. You have no patron nor any supporter besides God. T.U. Hilali-M. Khan: Know you not that it is Allâh to Whom belongs the dominion of the heavens and the earth? And besides Allâh you have neither any Walî (protector or guardian) nor any helper. Yusuf Ali:
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Knowest thou not that it is Allah Allah unto Whom belongeth the Sovereignty of the heavens and the t he earth; and ye have not, beside Allah, any guardian or helper ? Do you not know that t hat Allah's is the kingdom of the heavens and t he earth, and that besides Allah you have no guardian or helper?
Verse 2:108 Would ye question your Apostle as Moses was questioned o f old? but whoever changeth from Faith to Unbelief Unbelief,, Hath strayed without doubt from the even way. Do you desire to question your Rasul as was quest ioned Musa in the Zohurul Hoque: past? But whoever exchanges Unbelief for Faith, then he indeed has lost the Even Path. Or do you (all) want to question qu estion you Messenger just as Moses was T. J. Irving: questioned previously? Anyone who exchanges faith for disbelief has strayed right down the line! T.U. Hilali-M. Khan: Or do you want to ask your Messenger (Muhammad Peace be upon him ) as Mûsa (Moses) was asked before (i.e. show us openly our Lord?) And he who changes Faith for disbelief, verily, he has gone astray from the right way. Or would ye question your messenger as Moses was quest ioned M. Pickthall: aforetime ? He who chooseth disbelief instead of faith, verily he hath gone astray from a plain road. Rather you wish to put questi q uestions ons to your Apostle, as Musa was M.H. Shakir: questioned before; and whoever adopts ado pts unbelief instead of faith, he indeed has lost the right direction of the way. Yusuf Ali:
Verse 2:109 Quite a number of the Peo ple of the Book wish they could cou ld Turn you (people) back to infidelity after ye have believed, from selfish envy, after the Truth hath become beco me Manifest unto them: But forgive and overlook, Till God accomplish His purpose; for God Hath power over all things. Many of the People of the Scripture wish- if they could turn you back Zohurul Hoque: into Unbelievers, after your Faith, out of envy proceed ing from their souls, after the Truth has become clear c lear to them. But forgive, and excuse till Allah comes with His decree. Allah is truly Possessor Possessor of power over all a ll things. Many People of the Book Boo k would like to turn you back into disbelievers disbelievers T. J. Irving: following your [profession [profession of] o f] faith, out of envy for themselves, even though the Truth has been e xplained to them. Pardon [them] and disregard it till God brings His command; God is Capa ble of everything S cripture (Jews and Christians) wish that if T.U. Hilali-M. Khan: Many of the people of the Scripture they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (t hat Muhammad Peace be upon him is Allâh's Messenger) has become manifest unto them. But forgive and overlook, over look, till Allâh brings His Command. Verily, Allâh is Able to do all things. Yusuf Ali:
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Many of the people of the Scripture S cripture long to make you disbelievers after your belief, through envy on their own acco unt, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all a ll things. things. Many of the followers of the Book wish that they could turn you back into unbelievers after your faith, out of envy from themselves, (even) after the truth has become manifest to t hem; but pardon and forgive, so that Allah should bring about His command; surely Allah has po wer over all things.
Verse 2:110 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 God: for God sees Well all that ye do. And establish the Salat, and pay the Zakat. And whatever of goo d you Zohurul Hoque: send forth for your souls, you will find it with Allah. Allah indeed is Seer of what you do. Keep up prayer and pay pa y the welfare tax; you will find any good you T. J. Irving: have sent on ahead for your own souls' sake is already [stored up] with God. God is Observant of whatever you do. T.U. Hilali-M. Khan: And perform As-Salât (Iqâmat-as-Salât), and give Zakât, and whatever of good (deeds that Allâh loves) you send forth for yourselves before you, you shall find it with Allâh. Certainly, Allâh is All-Seer o f what you do. Establish worship, and pay the poor-due; and what ever of good ye send M. Pickthall: before (you) for your souls, ye will find it with Allah. Lo! Allah is Seer of what ye do. And keep up prayer and pay the poor-rate and whatever good you send M.H. Shakir: before for yourselves, you shall find it with Allah; surely Allah sees what you do. Yusuf Ali:
Verse 2:111 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." And they say: "None will enter the Garden except him who is a Jew, or o r Zohurul Hoque: a Christian." These are their vain desires. Sa y: "Bring forth your proof, if you are the t he truth-tellers." They say: "No one will enter the Garden u nless he is a Jew or a T. J. Irving: Christian. Those individuals are merely saying "Amen" [to their leaders]. Say: "Bring on your proof if you are so truthful," T.U. Hilali-M. Khan: And they say, "None shall enter Paradise unless he be a Jew or a Christian." These are their own desires. Sa y (O Muhammad Peace be upon him ), "Produce your proof if you you are truthful." And they say: None entereth paradise unless he be a Jew or a Chris Christian. tian. M. Pickthall: These are their own desires. Say: Sa y: Bring your proof (of what ye state) if ye are truthful. And they say: None shall enter the garden (o r paradise) except he who M.H. Shakir: is a Jew or a Chris Christian. tian. These are their t heir vain desires. Say: Bring your Yusuf Ali:
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proof if you are truthful.
Verse 2:112 Nay,-whoever submits His whole self to God and is a doer of good,He will get his reward with his Lord; on such shall be no fear, nor no r shall they grieve. No! whoever submits himself entirely to Allah and is a do er of goodZohurul Hoque: for him then is his reward at the presence p resence of his Rabb; and there t here is no fear on them, nor will they grieve. Rather anyone who commits his person peacefully to God and is T. J. Irving: acting kindly will receive his earnings from his Lord. No fear shall come upon them nor will they be saddened. T.U. Hilali-M. Khan: Yes, but whoever submits his face (himself) to Allâh (i.e. follows Allâh's Religion of Islâmic Monotheism) and he is a Muhsin (gooddoer i.e. performs good deeds totally tot ally for for Allâh's sake only o nly without without any show off or to gain praise or fame, etc., and in accordance accord ance with the Sunnah of Allâh's Messenger Muhammad Peace be upon him ) then his reward is with his Lord (Allâh), on such shall be no fear, nor shall they grieve. [See Tafsir Ibn Kathîr, Vol.1, Page 154]. Nay, but whosoever surrendereth his purpose to Allah while doing M. Pickthall: good, his reward is with his Lord; and there t here shall no fear come upon them neither shall they grieve. Yes! whoever submits himself entirely to Allah and he is the do er of M.H. Shakir: good (to others) he has his reward from his Lord, and there is no fear for him nor shall he grieve. Yusuf Ali:
Section 14
Verse 2:113 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 God will judge between them in their t heir quarrel on the Day of Judgment. And the Jews say: "The Christians are in no way upon anything"; and Zohurul Hoque: the Christians say: "The Jews are in no wa y upon anything",- while they read the scripture. Likewise say those who do not know, similar to their saying. So Allah will judge between t hem on the Day of the Awakening as to that about which they used to differ. Jews say: Christians have no point to make;" while Christians say: say: T. J. Irving: "The Jews have no point to make." Yet they (all) quote from the [same] Book. Likewise those who do know anything make a statement similar to theirs. God will judge between them on Re surrection Day concerning how they have been differing. T.U. Hilali-M. Khan: The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right r ight religion); religion); though they t hey both recite the Scripture. Like unto their word, said (the pagans) w ho know not. Allâh will judge between them on the t he Day of Resurrection about that wherein they have been differing. Yusuf Ali:
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And the Jews say the Christians follow nothing (true), and the Christians say the Jews follow nothing (true); yet both are readers o f the Scripture. Even thus speak those t hose who know not. Allah will judge between them on the Day of Resurrection concerning that wherein they differ. And the Jews say: The Christians do not follow follow anything (good) (goo d) and the Christians say: The Jews do not foll follow ow anything (good) while they recite the (same) Book. Even thus t hus say those who have no knowledge, like to what they say; so Allah shall judge betwee n them on the day da y of resurrection in what they differ. d iffer.
Verse 2:114 And who is more unjust than he who forbids that in places for the worship of God, God's name should shou ld be celebrated?-whose zeal is (in fact) to ruin them? It was not fittin fitting g that such should themselves enter them except in fear. For Fo r them there is nothing but disgrace d isgrace in this world, and in the world to come, an exceeding torment. And who is more unjust than him who prevents the Masjids of Allah Zohurul Hoque: from being remembered His Name in them, a nd strives in their desolation? As for these, it is not for the m that they should enter them except in fear. For them t hem is disgrace in this world, and for them in the Hereafter is a severe punishment. Who is more in the wrong t han someone who prevents God's name T. J. Irving: from being mentioned in His places of o f worship and attempts to ruin them? Such persons should not even enter them except in fear; they will suffer disgrace in this world as well as serious torment in the Hereafter. t hose who forbid that Allâh's Name be T.U. Hilali-M. Khan: And who is more unjust than those glorified and mentioned much (i.e. prayers and invo cations, etc.) in Allâh's Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allâh's Mosques) except in fear. Fo r them there is disgrace in this world, and t hey will have a great torment in the Hereafter. And who doth greater wrong than he who forbiddeth the approach to M. Pickthall: the sanctuaries of Allah lest His name shou ld be mentioned therein, and striveth for their ruin. As for such, it was never meant that they should enter them except in fear. Theirs in the world is ignominy and theirs in the Hereafter is an awful doom. doo m. And who is more unjust than he who prevents (men) from the masjids M.H. Shakir: of Allah, that His name should shou ld be remembered in them, and strives to ruin them? (As for) these, it was not proper for them that they should have entered them except in fear; they shall meet with disgrace in this world, and they shall have great chastisement in the hereafter. Yusuf Ali:
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Knowing. The East and West are God's: wherever you may turn, there will be T. J. Irving: God's countenance, for God is Boundless, Aware! T.U. Hilali-M. Khan: And to Allâh belong the east and the west, so wherever you turn yourselves or your faces there is the Face o f Allâh (and He is High above, over His H is Throne). Surely! Allâh is All-Sufficient All-Sufficient for His creatures' needs, All-Knowing. Unto Allah belong the East and the West, and whithersoever ye turn, M. Pickthall: there is Allah's Countenance. Lo! Allah is All-Embracing, AllAllKnowing. And Allah's is the East and the t he West, therefore, whither you turn, M.H. Shakir: thither is Allah's purpose; surely Allah is Amplegiving, Knowing.
Verse 2:116 They say: "God 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. And they say: "Allah has taken a son". Glory be to Him! Rather, Zohurul Hoque: whatever is in the heavens and the earth belongs to Him. All are obedient to Him Him.. They say: 'God has adopted a son!" Glory be to Him! Rather owns T. J. Irving: whatever is in Heaven and Eart h. All things are devoted Him. T.U. Hilali-M. Khan: And they (Jews, Christians and pagans) say: Allâh has begotten a son (children or offspring). [] Glory be to Him (Exalted be He above all that they associate with Him). Nay, to Him belongs a ll that is in the heavens and on earth, and all surrender with obedience ( in worship) to Him. And they say: Allah hath taken unto Himself a son. Be He glorified! M. Pickthall: Nay, but whatsoever is in the heavens and the earth is His. All are subservient unto Him Him.. And they say: Allah has taken to himself a son. Glory be to Him; M.H. Shakir: rather, whatever is in the heavens and a nd the earth is His; all are obedient to Him. Yusuf Ali:
Verse 2:117 To Him is due the primal pr imal origin of the heavens and the earth: eart h: When He decreeth a matter, He saith to it: "Be," and it is. Originator of the heavens and the earth! And when He decrees an Zohurul Hoque: affair, He then just says to it: "BE", and it becomes. Devisor of Heaven and Earth, Eart h, whenever He decrees so affai affair, r, He T. J. Irving: merely tells it: "Be!" and it is. T.U. Hilali-M. Khan: The Originator of the heavens and the earth. When He decrees a matter, He only says to it : "Be!" - and it is. The Originator of the heavens and the earth! When He decreeth a M. Pickthall: thing, He saith unto it only: Be! and it is. Wonderful Originator of the heavens and the eart h, and when He M.H. Shakir: decrees an affair, He only on ly says to it, Be, so there it is. Yusuf Ali:
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Say those without knowledge: "Why speaketh not Go d 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). And those who do not know say: "Why does not Allah speak to us, or a Zohurul Hoque: Sign come to us?" Likewise those tho se who were before them had said the like of their saying. Their hearts are all alike. We have already made clear the Messages for a people who exercise conviction. Those who do not know (anything) say: "If God would only speak to or T. J. Irving: a sign were brought us!" Likewise those before t hem said the same they are saying; their hearts are all alike. We have explained signs for folk who are certain. T.U. Hilali-M. Khan: And those who have no knowledge say: "Why does not Allâh speak to us (face to face) or why does not no t a sign come to us?" So said the people before them words of similar import. Their hearts are alike, We have indeed made plain the signs for people who believe with certainty. And those who have no knowledge say: Why doth not Allah speak M. Pickthall: unto us, or some sign come co me unto us ? Even thus, as they t hey now speak, spake those (who were) before them. Their hearts are all alike. We have made clear the revelations for people who are sure. And those who have no knowledge say: Why does not Allah speak to M.H. Shakir: us or a sign come co me to us? Even thus said those before them, t hem, the like of what they say; their hearts are all alike. Indeed We have made the communications clear for a people who are sure. Yusuf Ali:
Verse 2:119 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 the Companions of the Blazing Fire. Certainly We have sent you with the Truth, T ruth, as a bringer of glad tidings, Zohurul Hoque: and as a warner, and you will not be questioned regarding regard ing the fellows of the blazing Fire. We have sent you with the Truth as a herald and warner: you will not T. J. Irving: be questioned about the inmates of Hades w ith the T.U. Hilali-M. Khan: Verily, We have sent you (O Muhammad Peace be upon him ) with truth (Islâm), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, they will enter the He ll-fire). And you will not be asked about the t he dwellers of the blazing Fire. Lo! We have sent thee (O Muhammad) with the truth, a bringer of glad M. Pickthall: tidings and a warner. And thou wilt not be asked about the owners of hell-fire. Surely We have sent you with the truth t ruth as a bearer of good news and as M.H. Shakir: a warner, and you shall not be called upon to answer for the companions of the flaming fire. Yusuf Ali:
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follow their form of religion. Say: "The Guidance of Go d,-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 God. But the Jews will never be pleased p leased with you, nor will the Christians be, Zohurul Hoque: until you follow their creed. Say: "Surely the guidance o f Allah- that is the Guidance." And if you you were to follow their desires after what has come to you of the knowledge, you will not have besides Allah any ally, nor any helper. Neither the Jews nor the Christians will ever be satisfied with you unt il T. J. Irving: you follow their sect. SAY: "God's guidance means [real] guidance!" If you followed their whims after the knowledge which has co me to you would not have any patron nor supporter against God. T.U. Hilali-M. Khan: Never will the Jews nor the Christians be pleased w ith you (O Muhammad Peace be upon upo n him ) till you follow their religion. Say: "Verily, the Guidance of Allâh (i.e. Islâmic Monotheism) that is the (only) Guidance. And if you (O Muhammad Peace be upon him ) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the t he Qur'ân), then you would have against Allâh neither any Walî (protector or guardian) nor any helper. And the Jews will not be pleased with thee, nor will the Christians, till M. Pickthall: thou follow their creed. Say: Sa y: Lo! the guidance of Allah (Himself) is Guidance. And if thou shouldst shou ldst follow follow their the ir desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting guardian nor helper. And the Jews will not be pleased with you, nor the Christians until you M.H. Shakir: follow their religion. Say: Surely Allah's guidance, that is the (true) guidance. And if you you foll fo llow ow their desires after a fter the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.
Verse 2:121 Those to whom We have sent the Book study it as it should shou ld be studied: They are the ones that believe therein: Those who reject faith therein,the loss is their own. Those to whom We have given the Scripture study it as it deserves to Zohurul Hoque: be studied. It is these who believe in it. And whoever disbelieves in it,these then are themselves the losers. Those whom We have brought the Book, recite it in the way wa y it should T. J. Irving: be recited such men believe in it. Those who disbelieve in it will be the losers. T.U. Hilali-M. Khan: Those (who embraced Islâm from Banî Israel) to whom We ga ve the Book [the Taurât (Torah)] [or those (Muhammad's Peace be upon him companions) to whom We have g iven the Book (the Qur'ân)] recite it (i.e. obey its orders and follow its teachings) as it should be rec ited (i.e. followed), they are the ones that believe therein. And whoso disbelieves in it (the Qur'ân), those are t hey who are the losers. (Tafsir Al-Qurtubî. Vol. 2, Page 95). Those unto whom We have ha ve given the Scripture, who read it with the M. Pickthall: right reading, those believe in it. And whoso w hoso disbelieveth in it, those Yusuf Ali:
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are they who are the losers. Those to whom We have given the Book read it as it ought to be read. These believe in it; and whoever disbelieves in it, these it is that are the losers. Section 15
Verse 2:122 O Children of Israel! call to mind the special favour which I bestowed upon you, and that t hat I preferred you to all others (for My Message). O Children of Israil! call to mind My favors which I bestowed upon Zohurul Hoque: you, and how I distinguished you you above abo ve the nations. 0 Children of Israel, remember My favor which I besto wed on and how T. J. Irving: I preferred you over [everyone in] the Universe. T.U. Hilali-M. Khan: O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you you to the t he 'Alamîn (mankind and jinns) (of your time-period, in the past). O Children of Israel! Remember My favour wherewith I favoured you M. Pickthall: and how I preferred you to (all) creatures. O children of Israel, call to mind My favor which I bestowed on you M.H. Shakir: and that I made you excel the nations. Yusuf Ali:
Verse 2:123 Then guard yourselv yourselves es against a-Day when one o ne soul shall not avail another, nor shall compensation be accept ed from her nor shall intercession profit her nor shall anyone be helped (from out side). And guard against a Day when no soul will benefit from another soul Zohurul Hoque: in anything, nor will any compensation be accept ed from it, nor any intercession will benefit it, nor will they be helped. Heed a day da y when no soul will make amends in any wa y for any other T. J. Irving: soul and adjustment will be accepted from it nor an intercession benefit it. They will not be supported. Da y (of Judgement) when no person shall avail another, T.U. Hilali-M. Khan: And fear the Day nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped. And guard (yourselves) against a day when no soul will in aught avail M. Pickthall: another, nor will compensation be accepted accept ed from it, nor will intercession be of use to it; nor will they be helped. And.be on your guard against a day when no soul shall a vail another in M.H. Shakir: the least neither shall any compensation be accept ed from it, nor shall intercession profit it, nor shall they be helped. Yusuf Ali:
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apply to the unjust." When his Lord tested Abraham by means o f [certain] words, and he T. J. Irving: fulfilled them, He said: "I am going to make you into a leader for mankind." He said: "What about my offspring?"; offspring?"; He said: "My pledge not apply to evildoers." o f Ibrâhim (Abraham) [i.e., Allâh] T.U. Hilali-M. Khan: And (remember) when the Lord of tried him with (certain) Commands, which he fulfilled. He (Allâh) said (to him), "Verily, I am going to make you a leader (Prophet) of mankind." [Ibrâhim (Abraham)] said, "And of my offspring (to make leaders)." (Allâh) said, "My Covenant (Prophethood, etc.) includes not Zâlimûn (polytheists and wrong-doers)." And (remember) when his Lord tried Abraham with (His) co mmands, M. Pickthall: and he fulfilled them, He said: Lo! I have appointed thee a leader for mankind. (Abraham) said: And of my offspring (will there be leaders) ? He said: My covenant includeth not wrong-doers. And when his Lord tried Ibrahim with certain words, he fulfill fulfilled ed them. M.H. Shakir: He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.
Verse 2:125 Remember We made the House Ho use a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of pra yer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, o r use it as a retreat, or bow, or prostrate themselves (therein in prayer). pra yer). And behold! We made this t his House a place of Assembly for mankind Zohurul Hoque: and a Sanctuary. And: "You adopt the Maqam-i Ibrahim as a place of Salat." And We enjoined upo n Ibrahim and Ismail: "Sanctify My House for the doers of Tawaf, and the t he performers of I'tikaf, and the bowers down, the prostraters." Thus We set up the House as a resort for mankind and a sanctuar y and T. J. Irving: [said]: 'Adopt Abraham's station as a place for prayer." We entrusted Abraham and Ishmael with cleaning out o ut My house for those who around it and are secluded [praying] [p raying] there, and who bow down on their knees in worship. T.U. Hilali-M. Khan: And (remember) when We made the House (the Ka'bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqâm (place) of Ibrâhim (Abraham) [or the stone o n which Ibrâhim (Abraham) stood while he was building the Ka'bah] as a place of prayer (for some of your prayers, e.g. t wo Rak'at after the Tawâf of the Ka'bah at Makkah), and We commanded Ibrâhim (Abraham) and Ismâ'il (Ishmael) that they t hey should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikâf), or bowing or o r prostrating themselves (there, in prayer). And when We made the House (at Makka) a resort for mankind and M. Pickthall: sanctuary, (saying): Take as your place of worship the place w here Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate Yusuf Ali:
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themselves (in worship). And when We made the House a pilgrimage for men and a (place of) security, and: Appoint for yourselves a place of pra yer on the standingplace of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visi visitt (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves.
Verse 2:126 And remember Abraham said: "My Lord, make this a City of Peace, and feed its people with fruits,-such of them as believe in God and t he Last Day." He said: "(Yea), and such a s reject Faith,-for a while will I grant them their pleasure, but will soon soon drive them t hem to the torment of Fire,- an evil destination (indeed)!" And remember, Ibrahim said: "My Rabb! make this a S ecure City, and Zohurul Hoque: provide its people with fruits- those of them who be lieve in Allah and the Future Day." He said: "And whoever disbelieves I shall let him enjoy for a while, and then I shall drive him to the chastisement of o f the Fire; and an evil destination!" So Abraham said: 'My Lord, make this countrysi co untryside de safe sa fe and provide T. J. Irving: any of its people who believe in God and the Last Da y with fruit from He said: "Even anyone who disbelieves, I'll let enjoy things for a while then drive him along to wards the torment of Fire. How awful is goal!" T.U. Hilali-M. Khan: And (remember) when Ibrâhim (Abraham) said, "My Lord, make this city (Makkah) a place of security and provide pro vide its people with fruits, such of them as believe in Allâh and the Last Day." He (Allâh) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall co mpel him to the torment of the Fire, and worst indeed is that destination!" And when Abraham prayed: My Lord! Make this a region of security M. Pickthall: and bestow upon its people fruits, such of them as believe in Allah and the Last Day, He answered: As for him who disbelieveth, I shall leave him in contentment for a while, then I shall compel him to the doom of Fire - a hapless journey's end! And when Ibrahim said: My Lord, make it a secure town and provide M.H. Shakir: its people with fruits, such of them as believe in Allah and the last day. He said: And whoever disbelieves, d isbelieves, I will grant him enjoyment for a short while, then I will drive him to the chast isement of the fire; and it is an evil destination. de stination. Yusuf Ali:
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T.U. Hilali-M. Khan: And (remember) when Ibrâhim (Abraham) and (his son) Ismâ'il (Ishmael) were raising the foundations of the House (the Ka'bah at Makkah), (saying), "Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower." And when Abraham and Ishmael were raising the foundations of the M. Pickthall: House, (Abraham prayed): Our Lord! Accept from us (this duty). Lo! Thou, only Thou, art the Hearer, the Knower. And when Ibrahim and Ismail raised the foundations o f the House: Our M.H. Shakir: Lord! accept from us; surely Thou art the Hearing, t he Knowing:
Verse 2:128 "Our Lord! make of us Muslims, bowing to T hy (Will), (Will), and of o f our progeny a people Muslim, bowing to Thy (will); (will); and show us our place for the celebration of (due) rites; and turn u nto us (in Mercy); for Thou art the Oft-Returnin O ft-Returning, g, Most Merciful. "Our Rabb! and make us both Muslims to You, and from our offspring Zohurul Hoque: a nation Muslims to You, and show us our ways of dedication, and turn t urn towards us. You indeed, You Yo u are the oft-Returning, most Rewarding. Our Lord, leave us peacefully committed to You, and make our T. J. Irving: offspring into a nation which is at peace with you. Show us our ceremonies and turn towards us. You are so Relenting, the Merciful! T.U. Hilali-M. Khan: "Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manâsik (all the ceremonies of pilgrimage - Hajj and 'Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful. Our Lord! And make us submissive unto Thee and of our seed a nation M. Pickthall: submissive unto Thee, and show us our ways of worship, and relent toward us. Lo! Thou, only o nly Thou, art the Relenting, the Merciful. Our Lord! and make us bot h submissive submissive to Thee and (raise) from our M.H. Shakir: offspring a nation submitting to Thee, and show us our ways of devotion and turn to us (mercifully), (mercifully), surely Thou art the Oft-returning (to mercy), the Merciful. Yusuf Ali:
Verse 2:129 "Our Lord! send amongst them an Apostle o f their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise." "Our Rabb! and raise up a mong them a rasul out of them, he may recite Zohurul Hoque: to them Your Messages, and teach them the Scripture, and the Wisdom, and purify them. You indeed, Yo u are the Exalted in Might, the most Wise." Our Lord, send a messenger in among them from among themselves T. J. Irving: who will recite Your verses to them and teach them the Book and wisdom! He will purify them, for You are the Powerful, t he Wise!" a mongst them a Messenger of their own (and indeed T.U. Hilali-M. Khan: "Our Lord! Send amongst Allâh answered their invocation by sending Muhammad Peace be upon him ), who shall recite unto them Your Verses and instruct them in the Book (this Qur'ân) and Al-Hikmah (full knowledge o f the Islâmic laws Yusuf Ali:
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and jurisprudence or wisdom or Prophethood, P rophethood, etc.), and sanctify them. Verily! You are the t he All-Mighty, the All-Wise." Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, revelat ions, and shall instruct them in the Scripture and in wisdom and shall sha ll make them grow. Lo! Thou, Tho u, only Thou, art the Mighty, Wise. Our Lord! and raise up in them a n Apostle from among them who shall recite to them Thy communications and teach t hem the Book and the wisdom, and purify them; surely Thou art the Mighty, the Wise. Section 16
Verse 2:130 And who turns away from the religion re ligion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: And he will be in the Hereafter in the ranks of the Righteous. R ighteous. And who shrinks from the religion of Ibrahim except him who makes Zohurul Hoque: himself a fool? And We indeed chose c hose him in this world, and he will indeed be in the Hereafter among the righteous. Who would shrink from [joining] Abraham's sect except someone who T. J. Irving: fools himself? We selected him during worldly life, while in the Hereafter he will be among the honorable ones. * * re ligion of Ibrâhim (Abraham) (i.e. T.U. Hilali-M. Khan: And who turns away from the religion Islâmic Monotheism) except him who befools himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. And who forsaketh the religion of Abraham sa ve him who befooleth M. Pickthall: himself ? Verily We chose him in the world, and lo! in the Hereafter he is among the righteous. And who forsakes the reli re ligion gion of Ibrahim but he who makes himself a M.H. Shakir: fool, and most certainly We chose him in this wor ld, and in the hereafter he is most surely among the righteous. Yusuf Ali:
Verse 2:131 Behold! his Lord said to him: "Bow (thy (t hy will to Me):" He said: "I bow (my will) to the Lord and Cherisher of the Universe." Behold! his Rabb told him: "Submit yourself yourself." ." He said: "I submit Zohurul Hoque: myself to the Rabb of all the worlds." So when his Lord told him: "Co mmi mmitt yourself to [live in] peace"; he T. J. Irving: said: "I have already committed myself peacefully to the Lord o f the Universe!" T.U. Hilali-M. Khan: When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the 'Alamîn (mankind, jinns and all that exis exists)." ts)." When his Lord said unto him: Surrender! he said: I have surrendered to M. Pickthall: the Lord of the Worlds. When his Lord said to him, Be a Muslim, he said: I submit myself to M.H. Shakir: the Lord of the worlds. wo rlds. Yusuf Ali:
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And this was the legacy that Abraham left to his sons, and so did Jacob; "Oh my sons! God hath chosen chose n the Faith for you; then die d ie not except in the Faith of o f Islam." And Ibrahim bequeathed this to his children, and Ya'qub: "O my Zohurul Hoque: children! surely Allah has chosen for you the religion, so do not die unless you be Muslims." Abraham commissioned his sons with it [as a legacy], and [so did] T. J. Irving: Jacob: "My sons, God has selected your religion religion for you. Do not die unless you are Muslims Muslims." ." T.U. Hilali-M. Khan: And this (submission to Allâh, Islâm) was enjoined by Ibrâhim (Abraham) upon his sons and by Ya'qûb (Jacob), (saying), "O my sons! Allâh has chosen for you the (true) religion, t hen die not except in the Faith of Islâm (as Muslims Mus lims - Islâmic Monotheism)." The same did Abraham enjoin e njoin upon his sons, and also Jacob, (saying): M. Pickthall: O my sons! Lo! Allah hath chosen for you the (true) religion; therefore die not save as men who have surrendered (unto Him). And the same did Ibrahim enjoin on his sons and (so did) Yaqoub. O M.H. Shakir: my sons! surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims. Yusuf Ali:
Verse 2:133 Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said: "We shall worship Thy God and the God of thy fathers, of Abraham, Isma'il and Isaac,- the one (True) God: To Him we bow (in Islam)." Or, were you witnesses when death appeared be fore Ya'qub, when he Zohurul Hoque: said to his children: "What will you worship after me?" They said: "We shall worship your God and the Go d of your forefathers- Ibrahim and Isma'il and Is-haq- the One God, and to Him we shall be Muslims." Or were you present as death deat h appeared for Jacob, when he said to his T. J. Irving: sons: "What will you serve after I am gone?" T hey said: 'We shall worship your God and the Go d of your forefathers Abraham, Ishmael and Isaac: God Alone! We are committed peacefully to Him." appro ached Ya'qûb (Jacob)? When T.U. Hilali-M. Khan: Or were you witnesses when death approached he said unto his sons, "What will you you worship wo rship after me?" They said, "We shall worship your Ilâh (God - Allâh), the Ilâh (God) of your fathers, Ibrâhim (Abraham), Ismâ'il (Ishmael), Ishâque (Isaac), One Ilâh (God), and to Him we submit (in Islâm)." Or were ye present when death ca me to Jacob, when he said unto his M. Pickthall: sons: What will ye worship after me ? They said: We shall worship thy God, the God of o f thy fathers, Abraham and Ishmael and Isaac, One God, and unto Him we have surrendered. Nay! were you witnesses when death visited Yaqoub, when he said to M.H. Shakir: his sons: What will you serve after me? They said: We will serve your God and the God Go d of your fathers, Ibrahim and Ismail and Ishaq, one God only, and to Him do we submit. Yusuf Ali:
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what they did, and ye of what ye do! Of their merits there is no question in your case! That is a communi co mmunity ty that have passed away; for them is what they Zohurul Hoque: earned, and for you is what you earn; and you will not be questioned as to what they used to do. That is a nation which has already a lready passed away: there awaits it T. J. Irving: whatever it has earned, while you will have what you have earned. You will not be questioned about what they have been doing. T.U. Hilali-M. Khan: That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do. Those are a people who have passed away. Theirs is that which they M. Pickthall: earned, and yours is that which ye earn. And ye will not be asked of what they used to do. This is a people that have passed away; they shall have what they M.H. Shakir: earned and you shall have w hat you earn, and you shall not be called upon to answer for what they did.
Verse 2:135 They say: "Become Jews or Christians if ye would be gu ided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with God." And they say: "Become Judaized or o r Christians, you will be guided." Zohurul Hoque: You say: "Rather the Faith of Ibrahim, the Hanif." And he was not of the poly po lytheists. theists. They say: "Become Jews or Christians; you will [then] be guided." T. J. Irving: SAY: "Rather Abraham's sect, [for he was] a seeker [after Truth]; he was no associator [of others with God Alone]." Christians, tians, then you will w ill be guided." Say (to T.U. Hilali-M. Khan: And they say, "Be Jews or Chris them, O Muhammad Peace be upon him ), "Nay, (We follow) only the religion of Ibrâhim (Abraham), Hanifa [Islâmic Monotheism, i.e. to worship none but Allâh (Alone)], and he was not of Al-Mushrikûn (those who worshipped others along with Allâh - see V.2:105)." And they say: Be Jews or Christians, then ye will be rightly guided. M. Pickthall: Say (unto them, O Muhammad): Nay, but (we follow) the religion religion of o f Abraham, the upright, and he was not of the idolaters. And they say: Be Jews or Christians, you will be on the right course. M.H. Shakir: Say: Nay! (we follow) the religion of Ibrahim, the Hanif, and he was not one of the poly po lytheists. theists. Yusuf Ali:
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Say ye: "We believe in God, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to God (in Islam)." You say: "We believe in Allah, and what has been revealed to us, and what was revealed to Ibrahim and Isma'il and Is-haq, and Ya'qub a nd the Tribes, and that was given to Musa and 'Isa, and what was given to 125 | P a g e
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the nabis from their Rabb; we make no discrimination among any of them, and to Him do we be Muslims." SAY: "We believe in God and what has been sent down to us, and T. J. Irving: what was sent down to Abraham Abraham,, Ishmael, Isaac, Jacob and their descendants, and what was given Moses and Jesus, and what was g iven the [other] prophets by their Lord. We do not discriminate discriminate against any one of them and are co mmi mmitted tted [to live] in peace to Him." T.U. Hilali-M. Khan: Say (O Muslims), "We believe in Allâh and t hat which has been sent down to us and that t hat which has been sent down do wn to Ibrâhim (Abraham), Ismâ'il (Ishmael), Ishâque (Isaac), Ya'qûb (Jacob), and to Al-Asbât [the twelve sons of Ya'qûb (Jacob)], and that t hat which has been given to Mûsa (Moses) and 'Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm)." Say (O Muslims): We believe in Allah and that which is revealed unto M. Pickthall: us and that which was revealed u nto Abraham, and Ishmael, and Isaac, and Jacob, and the t he tribes, and that which Moses and Jesus received, and that which the prophets pro phets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered. Say: We believe in Allah and (in) that which had been revealed to us, M.H. Shakir: and (in) that which was revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, t ribes, and (in) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any o f them, and to Him do we submit.
Verse 2:137 So if they believe as ye believe, they are indeed on the right path; but if they turn back, it is they who are in schism; but God will suffice thee as against them, and He is the All-Hearing, the All-Knowing. Now, if they believe just as you believe in Him, then they are guided Zohurul Hoque: indeed; but if they turn back, t hen they are only in opposition. So Allah will surely suffice you against them; t hem; for He is the all-Hearing, allKnowing. If they believe the same as you believe, then they are guided, while if T. J. Irving: they turn elsewhere, they will only fall into dissension. God will suffice for you [in dealing with] them: He is the Alert, Aware. t hen they are T.U. Hilali-M. Khan: So if they believe in the like of that which you believe, then rightly guided, but if they turn away, then they are o nly in opposition. So Allâh will suffice you against them. And He is the All-Hearer, the All-Knower. And if they believe in the like of that which ye believe, then are they t hey M. Pickthall: rightly guided. But if they turn away, then are t hey in schism, and Allah will suffice thee (for defence) against them. He is the Hearer, the Knower. If then they believe as you believe in Him, they are indeed on t he right M.H. Shakir: course, and if they turn back, t hen they are only in great opposition, so Allah will suffice you against them, and He is the Hearing, the Knowing. Yusuf Ali:
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Verse 2:138 (Our religion is) the Baptism of God: And who can baptize better than God? And it is He Whom we worship. "The dye of Allah, and who is better than Allah in dye? And we are Zohurul Hoque: worshippers of Him." [Such is] God's design! Who is better than God for a design? We are T. J. Irving: serving Him. T.U. Hilali-M. Khan: [Our Sibghah (religion) is] the Sibghah (Religion) of Allâh (Islâm) and which Sibghah (religion) can be better than Allâh's? And we are His H is worshippers. [Tafsir Ibn Kathîr.] (We take our) colour from Allah, and who is better than Allah at M. Pickthall: colouring. We are His worshippers. (Receive) the baptism of Allah, and who is better than Allah in M.H. Shakir: baptising? and Him do we serve. Yusuf Ali:
Verse 2:139 Say: Will ye dispute with us about God, see ing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that We are sincere (in our fai faith) th) in Him? You say: "Do you dispute with us regarding Allah, while He is our Zohurul Hoque: Rabb and your Rabb? And to us are our deeds, and to you be your deeds; and we are sincere to Him Him." ." SAY: "Do you argue with us about abo ut God while He is our Lord and your T. J. Irving: Lord as well? We have o ur actions while you have your actions, and we are loyal to Him. u pon him to the Jews and Christians), T.U. Hilali-M. Khan: Say (O Muhammad Peace be upon "Dispute you with us about Allâh while He is our Lord and your Lord? Lo rd? And we are to be rewarded for our deeds and you for your deeds. [] And we are sincere to Him in worship and obedience (i.e. we worship Him Alone and none else, and we obey His Orders)." Say (unto the People of the Scripture): S cripture): Dispute ye with us concerning M. Pickthall: Allah when He is our Lord and your Lord ? Ours are our o ur works and yours your works. We look to Him alone. Say: Do you dispute with us about Allah, and He is our Lord and your M.H. Shakir: Lord, and we shall have o ur deeds and you shall have your deeds, and we are sincere to Him Him.. Yusuf Ali:
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Or do ye say that Abraham, Isma'il Isaac, Jacob a nd the Tribes were Jews or Christians? Say: Do ye know better than Go d? Ah! who is more unjust than those who conceal the testimony they have from God? but God is not unmindful of what ye do! Or do you say that Ibrahim and Isma'il and Is-haq and Ya'qub and the t he Tribes were Jews or Christians? Ask: "Do you know bett er, or Allah?" And who is more unjust than him who conceals a testimony which he has from Allah, while Allah is not unaware o f what you do? Or do you say that Abraham, Ishmael, Isaac, Jaco b and their descendants were Jews or Chris Christians?" tians?" SAY: "Are you more 127 | P a g e
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knowledgeable than God? Who is more unjust than someone who hides some evidence from God which he holds? God is not heedless of what you are doing. t hat Ibrâhim (Abraham), Ismâ'il (Ishmael), Ishâque (Isaac), T.U. Hilali-M. Khan: Or say you that Ya'qûb (Jacob) and Al-Asbât [the twelve sons o f Ya'qûb (Jacob)] were Jews or Christians? Say, "Do you know better or does Allâh (knows better. that they all were Muslims)? And who is more unjust than he who conceals the testim t estimony ony [i.e. to believe in Prophet Muhammad Peace be upon him when he comes, written in their Books. (See Verse 7:157)] he has from Allâh? And Allâh is not unaware of what you do." Or say ye that Abraham, and Ishmael, and Isaac, and Jacob, and the M. Pickthall: tribes were Jews or Christians ? Say: Do ye know best, or doth Allah ? And who is more unjust than he who hideth a testim t estimony ony which he hath received from Allah ? Allah is not unaware of what ye do. Nay! do you say that Ibrahim and Ismail and Yaqoub and the tribes M.H. Shakir: were Jews or Christians? Say: Are you better knowing or Allah? And who is more unjust than he who w ho conceals a testimony that he has from Allah? And Allah is not at all heedless of what you do.
Verse 2:141 That was a people peop le that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case: This is a people that have passed away; for them is what they earned, Zohurul Hoque: and for you is what you earn; and a nd you will not be questioned as to what they used to do. That is a nation which has already a lready passed away. There awaits it T. J. Irving: whatever it has earned, while you will have what you have earned. You will not be questioned about what they are doing. T.U. Hilali-M. Khan: That was a nation who has passed away. They shall receive the reward of what they earned, and you of what you earn. And you will not be asked of what they used to do. Those are a people who have passed away; theirs is that which they M. Pickthall: earned and yours that which ye earn. And ye will not be asked o f what they used to do. This is a people that have passed away; they shall have what they M.H. Shakir: earned and you shall have what w hat you earn, and you shall not be called upon to answer for what they did. Yusuf Ali:
Section 17
Verse 2:142 Yusuf Ali:
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The fools among the people will say: "What hath turned them from the Qibla to which they were used?" Say: To God belong both east and West: He guideth whom He will to a Way that is straight. The fools among the peo ple will soon say: "What has turned them from their Qiblah on which they were?" You say: "To Allah belong the East and the West; He guides gu ides whom He pleases to the Right Path." Some foolish folk will say: "Whatever turned them away from the Direction [of Prayer] toward which they used to face?" SAY: "God 128 | P a g e
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holds the East and West; He guides gu ides whomever He wishes towards a Straight Road." T.U. Hilali-M. Khan: The fools (pagans, hypocrites, and Jews) among t he people will say, "What has turned them (Muslims) from their Qiblah [prayer direction (towards Jerusalem)] to which they were used to face in prayer." Say, (O Muhammad SAW) "To Allâh belong both, east and the west. He guides whom He wills to a Straight Way." The foolish of the people will w ill say: What hath turned them from the M. Pickthall: qiblah which they formerly observed ? Say: Unto Allah belong the East and the West. He guideth whom He will unto a strai straight ght path. pat h. The fools among the peo ple will say: What has turned them from their M.H. Shakir: qiblah which they had? Say: Sa y: The East and the West belong only to Allah; He guides whom He likes to the right path.
Verse 2:143 Thus, have We made of you an U mmat justly balanced, that ye might be witnesses over the nations, and the Apostle a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Apostle from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by God. And never would God Make your faith of no effect. For God is to all people Most surely full of kindness, Most Merciful. And likewise We have made you an Ummat well-balanced that you Zohurul Hoque: may become witnesses over mankind, and t hat the Rasul may become a witness over you. And We did not appoint the Qiblah on which you were except that We might distinguish who follows follows the t he Rasul from him who turns upon his heels. And this t his is indeed very hard except for those whom Allah has guided. And Allah is not going to make your Faith fruitless; for Allah indeed is the t he most Compassionate Rewarding towards mankind. Thus We have set you up as a moderate nation so you you may act as T. J. Irving: witnesses for mankind, even as the Messenger is a witness for you. We have only set up the t he Direction towards which you used to face so We might know the one who is following the Messenger from someone who turns on his heels. It is such a serious matter except for those whom God has guided! gu ided! God will never let your faith be forfeited; God is Gentle, Merciful with mankind. T.U. Hilali-M. Khan: Thus We have made you [t rue Muslims - real believers of Islâmic Monotheism, true followers of Prophet Muhammad SAW and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad SAW) be a witness over you. And We made the t he Qiblah (prayer direction towards Jerusalem) which you used to face, only o nly to test those who followed the Messenger (Muhammad SAW) from those who would turn on t heir heels (i.e. disobey the Messenger). Indeed it was great (heavy) except for those whom Allâh guided. And Allâh would never make your faith faith (prayers) to be lost (i.e. your prayers offered towards Jerusalem). Truly, Allâh is full of kindness, the Most Merciful towards mankind. Yusuf Ali:
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M. Pickthall:
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Thus We have appointed appo inted you a middle nation, that ye may be w itnesses against mankind, and that the t he messenger may be a witness against you. And We appointed appo inted the qiblah which ye formerly observed only that We might know him h im who followeth followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is Full of Pity, Merciful toward mankind. And thus We have made you a medium (just) nation that you may be the bearers of witness to the people peo ple and (that) the Apostle may be a bearer of witness to you; and We did d id not make that which you wo uld have to be the t he qiblah but that We might dis d istinguish tinguish him who follows the Apostle from him who turns back upo n his heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith faith to be fruitless; most surely Allah Allah is Affectionate, Merciful to the people.
Verse 2:144 We see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Mo sque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is God unmindful of what they do. Indeed We have seen turning t urning your face to heaven, so We shall Zohurul Hoque: certainly make you master of the Qiblah which you like; turn then your face in the direction of the Masjid Mas jid al-Haram. And wherever you may be, turn then your faces in the direction of it. And indeed those who have been given the t he scripture know for certainty that it is the Truth from their Rabb. And Allah is not unaware as to what they do. We see you shifting your face all over the sk y, so We shall appoint a T. J. Irving: Direction for you which you will feel satisfied with; so turn your face towards the Hallowed Mosque. Wherever you (all) may be, t urn your faces towards it! Those who were given the Book know that it brings the Truth from their Lord; while God is not unaware of what they do. T.U. Hilali-M. Khan: Verily! We have seen the turning of your (Muhammad's SAW) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of AlMasjid- al-Harâm (at Makkah). And wheresoever you peop le are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the C hristians) know well that, that (your turning towards the direction of the Ka'bah at Makkah in prayers) is the truth from their Lord. And Allâh is not unaware of what they do. We have seen the turning of thy face to heaven (for guidance, O M. Pickthall: Muhammad). And now verily We shall make t hee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that t hat (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do. Indeed We see the turning t urning of your face to heaven, so We shall surely M.H. Shakir: Yusuf Ali:
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turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards to wards it, and those who have been given the Book Boo k most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do.
Verse 2:145 Even if thou wert to bring to the t he people of the Book all a ll the Signs (together), they would not follow Thy Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each ot her's Qibla. If thou after the knowledge hath reached reac hed thee, Wert to foll follow ow their (vain) desires,-then wert thou Indeed (clearly) in the wrong. And even if you should bring to those who have been given the Zohurul Hoque: scripture all the Signs, they would not foll follow ow your Qiblah; nor can you be a follower of their Qiblah; while some so me of them are not followers of some others Qiblah. And were you to follow follow their lo w desires after what has come to you of the knowledge, in that case you indeed will also be among the unjust. Even though you brought every sign for those who were given the T. J. Irving: Book they still would not follow your Direction. You are not following their direction, nor will any of them follow one anot her's direction. If you were to follow their whims once know ledge has come to you, you would then be an evildoer. T.U. Hilali-M. Khan: And even if you were to bring to the people of the Scripture (Jews and Christians) all the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to foll follow ow their Qiblah Q iblah (prayer direction). And they will not follow each other's Qiblah (prayer directi d irection). on). Verily, if you follow their desires after that which you have received o f knowledge (from Allâh), then indeed you will be one o f the Zâlimûn (polytheists, wrong-doers, etc.). And even if thou broughtest unto those who have received the M. Pickthall: Scripture all kinds of portents, they would not follow thy qiblah, nor canst thou be a foll follower ower of o f their qiblah; nor are some of them followers of the qiblah of others. And if thou shouldst follow follow their desires after the knowledge which hath come unto thee, then surely wert thou of the evil-doers. And even if you bring to those who have been given the Book every M.H. Shakir: sign they would not follow your qiblah, nor can you be a follower of their qiblah, neither are they the foll followers owers of each other's qiblah, and if you follow their desires after the knowledge that has come to you, then you shall most surely be among the unjust. un just. Yusuf Ali:
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Those to whom We have given the Book recognize it just as they recognize their own children. Nevertheless a gro up of them hide the Truth even though they know it. T.U. Hilali-M. Khan: Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad SAW or the Ka'bah at Makkah) as they recongise their sons. But verily, a party of them conceal the trut h while they know it - [i.e. the qua li lities ties of Muhammad SAW which w hich are written in the Taurât (Torah) and the Injeel (Gospel)]. Those unto whom We gave ga ve the Scripture recognise (this revelation) as M. Pickthall: they recognise their sons. But lo! a party of them kno wingly conceal the truth. Those whom We have given the Book recognize him as they recognize M.H. Shakir: their sons, and a party of them most surely conceal the truth while they know (it). T. J. Irving:
Verse 2:147 The Truth is from thy Lord; so be not at all in doubt. The Truth is from your Rabb, therefore t herefore do not become among the disputers. Truth comes from your Lord, so do not be a doubter! T. J. Irving: T.U. Hilali-M. Khan: (This is) the truth from your Lord. So be you not one of those who doubt. It is the Truth from thy Lord (O Muhammad), so be not thou of those M. Pickthall: who waver. The truth is from your Lord, therefore you should not be of the M.H. Shakir: doubters. Yusuf Ali: Zohurul Hoque:
Section 18
Verse 2:148 To each is a goal go al to which God turns him; then strive to gether (as in a race) Towards all that is good. goo d. Wheresoever ye are, God will bring you Together. For God Hath power over all things. And for everyone there is a d irection, he turns to that, therefore you Zohurul Hoque: should vie in good goo d things. Wherever you may be, Allah will bring you all together. Surely Allah is Powerful over all things. Everyone has some course he steers by, so compete in [doing] good T. J. Irving: deeds. Wherever you may be, God will bring you all together; God is Capable of everything. e verything. T.U. Hilali-M. Khan: For every nation there is a d irection to which they face (in their prayers). So hasten towards all that is good. Wheresoever you may be, Allâh will bring you together (on the Da y of Resurrection). Truly, Truly, Allâh is Able to do all things. And each one hath a goal toward which he turneth; so vie with one M. Pickthall: another in good works. Wheresoever ye may be, Allah will bring you all together. Lo! Allah is Able to do all things. And every one has a d irection to which he should turn, t heref herefore ore hasten M.H. Shakir: to (do) good works; wherever you are, Allah will bring you all together; surely Allah has power over all things. Yusuf Ali:
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Verse 2:149 From whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; that is indeed the truth from the Lord. And God is not unmindful of what ye do. And from wheresoever you come forth then t urn your face in the Zohurul Hoque: direction of the Masjid al-Haram. For indeed, t hat is the truth from your Rabb. And Allah is not unaware as to what you do. No matter where you may set out from, turn your face towards the T. J. Irving: Hallowed Mosque. It means the Truth from your your Lord; Lo rd; nor will God overlook whatever you are doing. T.U. Hilali-M. Khan: And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Harâm (at Makkah), that is indeed the truth from your Lord. And Allâh is not unaware o f what you do. And whencesoever thou comest forth (for prayer, O Muhammad) turn M. Pickthall: thy face toward the Inviolable Place P lace of Worship. Lo! it is the Truth from thy Lord. Allah is not unaware o f what ye do. And from whatsoever place you come co me forth, turn your face towards the M.H. Shakir: Sacred Mosque; and surely it is the very truth from your your Lord, and Allah is not at all heedless of what you do. Yusuf Ali:
Verse 2:150 So from whencesoever Thou startest st artest forth, turn Thy face in the direction of the sacred Mosque; and wheresoever ye are, Turn your face thither: that there be no ground of dispute against you among the people, except those of them that are bent on wickedness; so fear them not, but fear Me; and that t hat I may complete My favours on you, and ye May (consent to) be guided; So from wherever you come forth then turn t urn your face in the direction Zohurul Hoque: of the Masjid al-Haram. And wherever you may be turn your faces then in the direction of it, so that people may not have dispute d ispute against you- except those of them who are unjust; so do not fear them, but fear Me. And, in order ord er that I may complete My favor upon you, and t hat you may follow guidance. No matter where you set out from from,, turn your face towards the T. J. Irving: Hallowed Mosque; wherever you may be, turn t urn your faces towards it, so that people will not have any argument against you, except for those among them who do wrong. Do not dread them but dread Me, so I may complete My favor towards you and so that you may be guided; kkk T.U. Hilali-M. Khan: And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Harâm (at Makkah), and wheresoever you are, turn your faces towards, it (when you pra y) so that men may have no argument against you except those of them that are wrongdoers, so fear them not, but fear Me! - And so that I may complete co mplete My Blessings on you and that you may be guided. Whencesoever thou comest forth turn thy face to ward the Inviolable M. Pickthall: Place of Worship; and wheresoever ye may be (O Muslims) turn your faces toward it (when ye pray) so that men may ha ve no argument against you, save such of them as do injustice - Fear them not, but fear Me! - and so that I may complete My grace upon you, and that ye may Yusuf Ali:
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be guided. And from whatsoever place you come co me forth, turn your face towards the Sacred Mosque; and wherever you are turn your faces towards it, so that people shall have no accusation against you, except such of them as are unjust; so do not fear them, and fear Me, that I may complete My favor on you and that you may walk on the right course.
Verse 2:151 A similar (favour have ye already received) in that We have sent among you an Apostle of your o wn, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge. Even as We have sent se nt among you a Rasul from among amo ng yourselves, Zohurul Hoque: reciting to you Our Messages, and purifying you, and teaching you the Scripture and the wisdom, and teaching t eaching you what you were not knowing. just as We have sent a messenger to you from among yourselves to T. J. Irving: recite My signs to you, and to cleanse you and teach you the Book Boo k and wisdom, and to teach you what you did not know. T.U. Hilali-M. Khan: Similarly (to complete My Blessings on you) We have sent among you a Messenger (Muhammad SAW) of your own, reciting to you Our Verses (the Qur'ân) and sanctifying you, and teaching you t he Book (the Qur'ân) and the Hikmah (i.e. ( i.e. Sunnah, Islâmic laws and Fiqh jurisprudence), and teaching you that which you used not to know. Even as We have sent se nt unto you a messenger from among you, who M. Pickthall: reciteth unto you Our revelations and causeth you to grow, and teacheth you the Scripture Scr ipture and wisdom, and teacheth you that which ye knew not. Even as We have sent se nt among you an Apostle from among a mong you who M.H. Shakir: recites to you Our communications and purifies you and t eaches you the Book and the wisdom and teaches you that which you did not know. Yusuf Ali:
Verse 2:152 Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith. Therefore remember Me, I shall remember you; and give t hanks to Me, Zohurul Hoque: and do not defy Me. Remember Me; I shall remember you. Thank Me, and do not act T. J. Irving: ungrateful with Me! T.U. Hilali-M. Khan: Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me. Therefore remember Me, I will remember you. Give thanks to Me, and M. Pickthall: reject not Me. Therefore remember Me, I will remember you, and be thankful to Me, M.H. Shakir: and do not be ungrateful to Me. Yusuf Ali:
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Section 19
Verse 2:153 O ye who believe! seek help with patient perseverance and prayer; for God is with those who patiently pat iently persevere. persevere. O you who believe! seek help with perseverance and Salat; for Allah is Zohurul Hoque: with the persevering ones. You who believe, seek help through patience and prayer; God stands T. J. Irving: alongside the patient! T.U. Hilali-M. Khan: O you who believe! Seek help in patience and As-Salât (the prayer). Truly! Allâh is with As-Sâbirin (the patient ones, etc.). . O ye who believe! Seek help in steadfastness and prayer. Lo! Allah is M. Pickthall: with the steadfast. O you who believe! seek assistance through patience and prayer; surely M.H. Shakir: Allah is with the patient. Yusuf Ali:
Verse 2:154 And say not of those who are slain in the way of God: "They are dead." Nay, they are living, though ye perceive perce ive (it) not. And do not say regarding those who are killed in Allah's way: Zohurul Hoque: "DEAD". Rather living, though you cannot perceive. Do not say: "They are dead!" about anyone who is killed for God's T. J. Irving: sake. Rather they are living, even though you do not notice it. T.U. Hilali-M. Khan: And say not of those who are killed in the Way of Allâh, "They are dead." Nay, they are living, but you perceive (it) not. And call not those t hose who are slain in the way of Allah "dead." Na y, they M. Pickthall: are living, only ye perceive not. And do not speak of those who are slain in Allah's way as dead; nay, M.H. Shakir: (they are) alive, but you do not perceive. Yusuf Ali:
Verse 2:155 Be sure we shall test you with something so mething of fear and hunger, some loss in goods or lives or the t he fruits (of your toil), toil), but give g ive glad tidings to those who patiently persevere, And We shall certainly test you with something of fear, and hu nger, Zohurul Hoque: and loss of property and lives, and of o f fruits. And give glad tidings to the perseverersWe shall test you with a bit of fear and hunger, plus a shortage of T. J. Irving: wealth and souls and produce. Announce such to patient people T.U. Hilali-M. Khan: And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad t idings to As-Sâbirin (the patient ones, etc.) And surely We shall try you with something of fear and hunger, and M. Pickthall: loss of wealth and lives and crops; cro ps; but give glad tidings to the steadfast, And We will most certainly try you with somewhat of fear and hunger M.H. Shakir: and loss of property and lives and fruits; and give good news to the patient, Yusuf Ali:
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Verse 2:156 Who say, when afflicted with calamity: "To God We belong, and to Him is our return":who, when a misf misfortune ortune confronts con fronts them, say: "Surely we belong to Zohurul Hoque: Allah and to Him invariably we we do return." who say, whenever some misf misfortune ortune strikes them: "We belong to t o God, T. J. Irving: and are returning to Him!" T.U. Hilali-M. Khan: Who, when afflicted with calamity, say: "Truly! To Allâh we belong and truly, to Him we shall return." Who say, when a misf misfortune ortune striketh them: Lo! we are Allah's and lo! M. Pickthall: unto Him we are returning. Who, when a misfortune befalls them, say: Surely we are Allah's and M.H. Shakir: to Him we shall surely return. Yusuf Ali:
Verse 2:157 They are those on whom who m (Descend) blessings from God, and Mercy, and they are the ones o nes that receive guidance. These are those upon who m are blessings from their Rabb and mercy, Zohurul Hoque: and these are themselves the gu ided. Such will have their prayers [accepted] by their Lord, and [granted] T. J. Irving: mercy. Those have consented to be guided! who m are the Salawât (i.e. blessings, etc.) (i.e. who T.U. Hilali-M. Khan: They are those on whom are blessed and will be forgiven) from fro m their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. Such are they on whom who m are blessings from their Lord, and mercy. Such M. Pickthall: are the rightly guided. Those are they on whom who m are blessings and mercy from their Lord, and M.H. Shakir: those are the followers of the right r ight course. Yusuf Ali:
Verse 2:158 Behold! Safa and Marwa are a mong the Symbols of God. So if those who visit the House in the Season S eason or at other times, should compass them round, it is no sin in them. And if any one obeyeth obe yeth his own impulse to good,- be sure that t hat God is He Who recogniseth and knoweth. The Safa and the t he Marwah are indeed of the symbols of Allah. Zohurul Hoque: Therefore whoever performs the Hajj of the Ho use or performs 'Umrah, there is then no blame upon him if he makes Tawaf Tawa f between the two. And whoever do es good spontaneously, then Allah is indeed the most Appreciating, all-Knowing. Safa and Marwa are some so me of God's waymarks. Anyone who goes on T. J. Irving: Pilgrimage to the House or visi v isits ts [it] will not be blamed if he runs along between them. With anyone who volunteers some good, God is Appreciative, Aware. T.U. Hilali-M. Khan: Verily! As-Safâ and Al-Marwah (two mountains in Makkah) are o f the Symbols of Allâh. So it is not a sin on him who perform Hajj or 'Umrah (pilgrimage) of the House (the Ka'bah at Makkah) to perform the going (Tawâf) between them (As-Safâ and Al-Marwah). And whoever does good goo d voluntarily, voluntarily, then verily, Allâh is All-Recogniser, Yusuf Ali:
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All-Knower. Lo! (the mountains) As-Safa and Al-Marwah are among t he indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of God) or visiteth it, to go around them (as the pagan custom is). And he who doeth do eth good of his own accord, (for him) lo! Allah is Responsive, Aware. Surely the Safa and the Marwa are among the signs appointed by Allah; so whoever makes a p ilgrim ilgrimage age to the House or pays a visit (to it), there is no blame on him if he goes round them both; and whoever does good spontaneously spontaneously,, then surely Allah is Grateful, Grateful, Knowing. Know ing.
Verse 2:159 Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book,-on them shall be God's curse, and t he curse of those entitled to curse,Surely as to those who conceal what We have revealed of the clear Zohurul Hoque: proofs and guidance, after We made it clear for people in the Scripture, Scr ipture, these! Allah condemns them, and so condemn them all who can condemn,God curses those who hide whatever We send down explanations and T. J. Irving: guidance, once We have explained it to mankind in the Book, and cursers will curse them, c lear proofs, evidences and the guidance, T.U. Hilali-M. Khan: Verily, those who conceal the clear which We have sent down, after We have made it clear for the people in the Book, they are the t he ones cursed by Allâh and cursed by the cursers. Lo! Those who hide the proofs and the guidance which We revealed, M. Pickthall: after We had made it c lear to mankind in the Scripture: such are accursed of Allah and accursed of those who have the power to curse. Surely those who conceal the clear c lear proofs and the guidance that We M.H. Shakir: revealed after We made it clear c lear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too). Yusuf Ali:
Verse 2:160 Except those who repent and make amends and openly declare (the Truth): To them I turn; for I am Oft-returning, O ft-returning, Most Merciful. except those who repent and amend, and make manifest; then as to Zohurul Hoque: these- I turn to them; for I am the oft-Returning, the most Rewarding. except for those who repent, reform and explain; those I accept T. J. Irving: repentance from, for I am the Receiver Rece iver Repentance, the Merciful! Merc iful! op enly declare T.U. Hilali-M. Khan: Except those who repent and do righteous deeds, and openly (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Mo st Merciful. Merciful. Except those who repent and amend and make manifest (the truth). M. Pickthall: These it is toward whom I relent. re lent. I am the Relenting, the Merciful. Except those who repent and amend and make manifest (the truth), M.H. Shakir: these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful. Yusuf Ali:
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Verse 2:161 Those who reject Faith, and d ie rejecting,- on them is God's curse, and the curse of angels, and of all mankind; Certainly as to those who disbelieve and d ie while they are Zohurul Hoque: disbelievers, as to these- upon them t hem will be the condemnation of Allah, and of the malaks, and of all mankind combined,Those who disbelieve and die d ie while they are disbelievers will have T. J. Irving: God's curse upon them, as well as t he angels' and all mankind's T.U. Hilali-M. Khan: Verily, those who disbelieve, and die while they are disbelievers, it is they on whom is the Curse of o f Allâh and of the angels and of o f mankind, combined. Lo! Those who disbelieve, and die while they are disbelievers; on them M. Pickthall: is the curse of Allah and of angels a ngels and of men combined. co mbined. Surely those who disbelieve and die while t hey are disbelievers, these M.H. Shakir: it is on whom is the curse of o f Allah and the angels and men all; Yusuf Ali:
Verse 2:162 They will abide therein: Their penalty will not be lightened, nor will respite be their (lot). abiding in it; the punishment will not be lightened upon them nor will Zohurul Hoque: they be given respite. to live for ever. Torment will not be lightened for them will they be T. J. Irving: allowed to wait. T.U. Hilali-M. Khan: They will abide therein (under the curse in Hell), their punishment will neither be lightened, nor will they be reprieved. They ever dwell therein. The doom doo m will not be lightened for them, M. Pickthall: neither will they be reprieved. Abiding in it; their chastisement shall not be lightened nor shall they be M.H. Shakir: given respite. Yusuf Ali:
Verse 2:163 And your God is One God: There is no god but He, Most Gracious, Most Merciful Merciful.. And your God is the One God, Go d, there is no god but He, the most Zohurul Hoque: Gracious, the most Rewarding. Your God is God Alone there is no deity except Him, the MercyT. J. Irving: giving, the Merciful Merciful!! T.U. Hilali-M. Khan: And your Ilâh (God) is One Ilâh (God - Allâh), Lâ ilâha illa Huwa (there is none who has the t he right to be worshipped but He), the t he Most Beneficent, the Most Merciful. Your God is One God; there t here is no God save Him, the Beneficent, t he M. Pickthall: Merciful. And your God is one Go d! there is no god but He; He is the M.H. Shakir: Beneficent, the t he Merciful. Yusuf Ali:
Section 20
Verse 2:164 Yusuf Ali: MIA
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for the profit of mankind; in the rain which Go d Sends down from the skies, and the life which He gives g ives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds c louds which they Trail like their slaves between the sky and the earth;eart h;- (Here) indeed are Signs for a people that are wise. Certainly in the creation of the heavens and the earth and in the Zohurul Hoque: alternation of the night and the t he day, and in the ships that t hat sail in the sea with what profits mankind, and in what Allah sends down from the sky of water, then He gives life with it to the earth after her death, deat h, and spreads in it all sorts of creatures, and the motion of the winds, and the clouds made subservient between the heaven and the earth, there are sure Signs for a people who apply sense. In the creation of Heaven and a nd Earth, the alternation between night and T. J. Irving: day, the ships which plow the sea with something to benefit mankind and any water God sends do wn from the sky with which to revive the following its death, and to scatter every kind of animal throughout it, and directing the winds and clouds which are driven along between the sky and earth, are (all) signs for folk who use their reason. T.U. Hilali-M. Khan: Verily! In the creation of the heavens and t he earth, and in the alternation of night and day, and t he ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allâh sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the t he earth, are indeed Ayât (proofs, (p roofs, evidences, signs, etc.) for people of understanding. Lo! In the creation of the heavens and the earth, and the difference of M. Pickthall: night and day, and the ships s hips which run upon the sea with that which is of use to men, and the t he water which Allah sendeth down do wn from the sky, thereby reviving the earth after its death, and d ispersing all kinds of beasts therein, and (in) the ordinance o f the winds, and the clouds obedient between heaven and a nd earth: are signs (of Allah's Sovereignty) for people who have sense. Most surely in the creation of the heavens a nd the earth and the t he M.H. Shakir: alternation of the night and the t he day, and the ships that run in the sea with that which profits men, and the wat er that Allah sends down from the cloud, then gives g ives life with it to the earth after its death and spreads in it all (kinds of) animals, and the cha nging of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand.
Verse 2:165 Yusuf Ali:
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Yet there are men who take (for worship) others besides God, as equal (with God): They love them as they should love God. But those of Faith are overflowing in their love for Go d. If only the unrighteous could see, behold, they would wou ld see the penalty: that to God belongs all power, and God will strongly enforce enforce the penalty. Yet among mankind there are those who adopt deities besides Allah, 139 | P a g e
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they love them like loving Allah. And those t hose who believe are stauncher in love towards Allah. And if those who do wrong could see- when they see the punishment,- that all the power wholly belongs to Allah, and that Allah is severe in chast isi ising. ng. Yet there are some people who adopt rivals instead of God, whom they T. J. Irving: love just as they should love God. God . Those who believe are firmer in their love of God; if only those who commit evil might see, when they face torment, how strength is wholly God's, and Go d is Severe with torment. so me who take (for worship) others besides Allâh T.U. Hilali-M. Khan: And of mankind are some as rivals (to Allâh). They love them as they love Allâh. But those who believe, love Allâh more (than anything e lse). If only, those who do wrong could see, when they t hey will see the torment, that all a ll power belongs to Allâh and that Allâh is Severe in punishment. Yet of mankind are some who take unto themselves (objects of M. Pickthall: worship which they set as) rivals to Allah, loving them with a love like (that which is the due) of o f Allah (only) - those who believe are stauncher in their love for Allah - Oh, that those who do evil had but known, (on the day) when they behold the doom, that power belongeth wholly to Allah, and that Allah is severe in punishment! M.H. Shakir:
And there are some among men who take for themselves objects of worship besides Allah, whom they love as t hey love Allah, and those who believe are stronger in love for Allah and O, that those who are unjust had seen, when they t hey see the chastisement, that the power is wholly Allah's and that Allah is severe in requiting (evil).
Verse 2:166 Then would those who are followed clear themselves of those who follow (them) : They would see the penalty, and a ll relations between them would be cut off. o ff. Behold! those who were foll followed owed sever se ver themselves from these who Zohurul Hoque: followed, and they will see the anguish, a nd the ties between them are cut off. When those who been foll following owing them free themselves from those they T. J. Irving: have been following and t hey see the torment, their bonds will be cut off from them! T.U. Hilali-M. Khan: When those who were followed, disown (declare themselves innocent of) those who followed (them), and they see t he torment, then all their relations will be cut off from them. (On the day) when those who were followed disown those who M. Pickthall: followed (them), and they behold the doom, do om, and all their aims collapse with them. When those who were followed shall renounce those who followed M.H. Shakir: (them), and they see the chastisement and their ties are cut asunder. Yusuf Ali:
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but) regrets. Nor will there be a way for t hem out of the Fire. And those who followed will say: "O that we had another turn, so that Zohurul Hoque: we could sever from them as they the y have severed from us." Likewise Allah shows them their deeds as intense regret to them. And they will not be an escapee from the Fire. Those they have been foll following owing will say: 'If we only o nly had another T. J. Irving: chance, then we would wo uld free ourselves from them just as they have freed themselves from us!' Thus God will show them their actions as regret s on their part. They will never leave the Fire! T.U. Hilali-M. Khan: And those who followed will say: "If only we had one more chance to return (to the worldly life), we would disown (declare o urselves as innocent from) them as they have d is isowned owned (declared (dec lared themselves as innocent from) us." Thus Allâh will show them their deeds as regrets for them. And they will never get out o ut of the Fire . And those who were but followers will say: say: If a return were po ssible M. Pickthall: for us, we would disown them even as they have disowned us. Thus T hus will Allah show them their own deeds as a nguish for them, and they will not emerge from the Fire. And those who foll fo llowed owed shall say: Had there t here been for us a return, then M.H. Shakir: we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they shall not come forth from the fire. Section 21
Verse 2:168 O ye people! Eat of what is on earth, Lawful and good; and do not follow the footsteps of the evil one, for he is to you an avowed enemy. ene my. O you mankind! eat of o f what is on the earth, lawful, pure; and do not Zohurul Hoque: follow the footsteps of the Evil-one. Surely he is to you an open enemy. Mankind, eat anything lawful, wholesome that exists on earth do not T. J. Irving: follow in Satan's footsteps; he is an open enemy of yours. T.U. Hilali-M. Khan: O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaitân (Satan). Verily Verily,, he is to you an open enemy. O mankind! Eat of that which is lawful and wholesome in the earth, M. Pickthall: and follow not the footsteps of o f the devil. Lo! he is an open enemy for you. O men! eat the lawful and good things out of what is in the eart h, and M.H. Shakir: do not follow the footsteps of the Shaitan; surely he is your open enemy. Yusuf Ali:
Verse 2:169 Yusuf Ali: Zohurul Hoque: T. J. Irving:
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T.U. Hilali-M. Khan: [Shaitân (Satan)] commands you only what is evil and F ahshâ (sinful), and that you should say against Allâh what you know not. He enjoineth upon you only the evil and the foul, and t hat ye should M. Pickthall: tell concerning Allah that which ye know not. He only enjoins you evil and indecency, a nd that you may speak M.H. Shakir: against Allah what you do not know.
Verse 2:170 When it is said to them: "Foll "Fo llow ow what God hath revealed:" They say: "Nay! we shall follow the ways of our fathers." What! even though their fathers Were void of wisdom and guidance? And when it is said to them: "Follow what Allah has revealed", they Zohurul Hoque: say: "We shall rather follow that upon which we found our forefathers." What! even though their fore-fathers did not ap ply any wisdom, nor did they follow guidance? Whenever someone tells them: "Follow what God has sent down;" they T. J. Irving: say: "Rather we will follow what we discovered our forefathers were doing," even though thoug h their forefathers did not use reason in any way nor were they guided. "Fo llow ow what Allâh has sent down." They say: T.U. Hilali-M. Khan: When it is said to them: "Foll "Nay! We shall follow what we found our o ur fathers following." (Would they do that!) Even though their the ir fathers did not understand anything nor were they guided? And when it is said unto them: Follow that which Allah hath revealed, M. Pickthall: they say: We follow that wherein we found o ur fathers. What! Even though their fathers were wholly unintelligent and had no guidance ? And when it is said to them, Follow what Allah has revealed, they say: M.H. Shakir: Nay! we follow what we found our fathers upon. What! and though their fathers had no sense at all, nor did they follow the right way. Yusuf Ali:
Verse 2:171 The parable of those who reject Faith is as if one were to shout Like a goat- herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are vo id of wisdom. And the parable of those who disbelieved is like the parable of one o ne Zohurul Hoque: who shouts to that which does do es not hear anything except a ca ll and a cry. Deafness, dumbness blindness- so that they do not exercise wisdom. Those who disbelieve may be compared to those who bleat away at T. J. Irving: something that only listens to calls and cries: deaf, du mb and blind, they do not use their reason. o f those who disbelieve, is as that of him who shouts T.U. Hilali-M. Khan: And the example of to the (flock of sheep) that hears nothing not hing but calls and cries. (They are) deaf, dumb and blind. So they do not understand. The likeness of those who disbelieve (in re lation to the messenger) is M. Pickthall: as the likeness of one who calleth unto that which heareth naught naug ht except a shout and cry. Deaf, dumb, blind, therefore they have no sense. And the parable of those who disbelieve is as the parable of one who M.H. Shakir: Yusuf Ali:
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calls out to that which hears no more than a call and a cry; deaf, dumb (and) blind, so they do not understand.
Verse 2:172 O ye who believe! Eat of the good things that We have provided for you, and be grateful to God, if it is Him ye worship. O you who believe! eat of the good things that We have pro vided you Zohurul Hoque: with; and give thanks to Allah, if it is Him alone Whom you use to worship. You who believe, eat any wholesome things We have provided you T. J. Irving: with and thank God if it is He whom you worship. T.U. Hilali-M. Khan: O you who believe (in the Oneness of Allâh - Islâmic Monotheism)! Eat of the lawful things that We have pro vided you with, and be grateful to Allâh, if it is indeed He Whom you worship. O ye who believe! Eat of o f the good things wherewith We have provided pro vided M. Pickthall: you, and render thanks to Allah if it is (indeed) He Whom ye worship. O you who believe! eat of the good things that We have pro vided you M.H. Shakir: with, and give thanks to Allah if Him it is that you serve. Yusuf Ali:
Verse 2:173 He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of God. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then is he gu il iltless. tless. For God is Oft-forgiving Most Merciful Merciful.. He has forbidden you only what dies of itself, and the blood, and the Zohurul Hoque: flesh of swine, and that over o ver which any other than Allah has been invoked. But whoever is constrained, without being disobedient nor exceeding the limi limit, t, no sin be upon him then. Allah is certainly most Forgiving, most Rewarding. He has only forbidden you what has died by itself, blood and pork, and T. J. Irving: anything that has been consecrated to something besides God. Yet anyone who may be forced to do so, without craving or going too far, will have no offence o ffence held against him; for God is Forgiving, Merciful. T.U. Hilali-M. Khan: He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine, and t hat which is slaughtered as a scrifice for others than Allâh (or has been slaughtered for idols, etc., on which Allâh's Name has not been mentioned while slaughtering). But if one is forced by necessity without wilful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allâh is O ft-Forgivin ft-Forgiving, g, Most Merciful. He hath forbidden you o nly carrion, carrion, and blood, and swineflesh, and M. Pickthall: that which hath been immolated to (the name of) any other than Allah. But he who is driven by necessity, necessity, neither craving nor transgressing, it is no sin for him. Lo! Allah is Forgiving, Merciful. He has only forbidden you what dies of itself, and blood, and flesh of M.H. Shakir: swine, and that over which any other (name) than (that of) Allah has been invoked; but whoever is driven to necessity, not desiring, nor exceeding the limi limit, t, no sin shall be upon him; surely Allah is Yusuf Ali:
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Forgiving, Merciful.
Verse 2:174 Those who conceal God's revelations in the Book, and purchase for them a miserable profit,- they swallow into themselves naught but Fire; God will not address them on t he Day of Resurrection. Nor purify them: Grievous will be their penalty. Surely those who conceal what Allah has revealed out of the Scripture, Zohurul Hoque: and exchange it for a paltry price, these- they eat into their bellies nothing but Fire; and Allah will not speak to them on the da y of the Awakening, nor will He purify them, and for them is a painful punishment. Those who hide what God has sent down in the Book and (then) barter T. J. Irving: it off for a paltry price only suck fire into their bellies. God will not speak to them on Resurrection Day nor will He purify them; they will have painful torment! T.U. Hilali-M. Khan: Verily, those who conceal what Allâh has sent down of the Book, and purchase a small gain therewith (of worldly things), they eat into t heir bellies nothing but fire. Allâh will not speak to t hem on the Day of Resurrection, nor purify them, and theirs will be a pa inful torment. Lo! those who hide aught o f the Scripture which Allah hath revealed M. Pickthall: and purchase a small gain therewith, they eat into their bellies nothing else than fire. Allah will not speak to t hem on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom. Surely those who conceal any part of the Book that Allah has revealed M.H. Shakir: and take for it a small price, they eat nothing but fire into their bellies, and Allah will not speak to them on the day of resurrection, nor will He purify them, and they shall have a painful pa inful chastisement. Yusuf Ali:
Verse 2:175 They are the ones who buy Error in place of Guidance and Torment To rment in place of Forgiveness. Ah! what bo ldness (They show) for the Fire! These are those who have bought Error by Guidance, and punishment p unishment Zohurul Hoque: in place of forgiveness. Then how bold they are to the Fire! Those are the ones who have purchased error instead of guidance, and T. J. Irving: torment instead of forgiveness. Why do they insist on facing the Fire? T.U. Hilali-M. Khan: Those are they who have purchased error at the price of Guidance, and torment at the price of Forgiveness. Forg iveness. So how bold they are (for evil deeds which will push them) to the t he Fire. Those are they who purchase error erro r at the price of guidance, and M. Pickthall: torment at the price of pardon. How constant are they in their strife to reach the Fire! These are they who buy error for the right direction and chastisement M.H. Shakir: for forgiveness; how bold they are to enco unter fire. Yusuf Ali:
Verse 2:176 Yusuf Ali:
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That! because Allah has revealed the Scripture with the Truth. And surely those who disagree in the Scripture Scr ipture are indeed in a far-off obstinacy. That is because God has sent the Book down with the t he Truth, while T. J. Irving: those who disagree about the Book go much too far in dissension. dissension. T.U. Hilali-M. Khan: That is because Allâh has sent down the Book (the Qur'ân) in truth. And verily, those who disputed as regards the Book are far away in opposition. That is because Allah hath revealed the Scripture with the truth. Lo! M. Pickthall: those who find (a cause of) o f) disagreement in the Scripture are in open schism. This is because Allah has revealed the t he Book with the truth; and surely M.H. Shakir: those who go against the t he Book are in a great opposition. Zohurul Hoque:
Section 22
Verse 2:177 It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in God and the Last Day, and the Angels, and the Book, Book , and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all a ll periods of panic. Such are the peo ple of truth, the God-fearing. There is no virtue in that you turn your faces towards the East and the Zohurul Hoque: West, but virtue is in him whoever believes in Allah and the Future Day, and the malaks, and the Scripture, and the nabis; and who gives wealth out of love for Him H im to the near of kin, and to the t he orphans, and the needy, and the wayfarer, wa yfarer, and the beggars, and to those in captivity; and who establishes the Salat, Sa lat, and pays the Zakat; and the fulfillers of their contract when they make a co ntract; and the perseverers in hardship and injury, and during the panic. These are those who have verified the truth; and these are themselves t hemselves the reverent. Virtue does not mean for you to t urn your faces towards the East and T. J. Irving: West, but virtue means one should believe in God [Alone], the Last Day, angels, the Book and prophets; and no matter how he loves it, to give his wealth away to near relatives, relatives, orphans, the t he needy, the wayfarer and beggars, and towards to wards freeing captives; and to keep up prayer and pay the welfare tax; and those who keep their word whenever they promise anything; and are patient under suffering and hardship and in time of violence. Those are the ones who act loyal and they perform their duty. T.U. Hilali-M. Khan: It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allâh, the Last Day, the Angels, the Bo ok, the Prophets and gives g ives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to AlMasâkin (the poor), and to the wayfarer, and to those who ask, and to Yusuf Ali:
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set slaves free, performs per forms As-Salât (Iqâmat-as-Salât), and gives the Zakât, and who fulfill their covenant when they make it, and who are As-Sâbirin (the patient ones, etc.) in extreme poverty and a ilment (disease) and at the time of fighting (during the battles). Such are the people of the truth and t hey are AlMuttaqûn (pious - see V.2:2). It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day Da y and the angels and the Scripture and the prophets; and giveth wealth, wea lth, for love of Him, to kinsfolk and to orphans and a nd the needy and the t he wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the God-fearin God -fearing. g. It is not righteousness that you turn your faces towards the East and t he West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him H im to the near of kin and the o rphans and the needy and the wayfarer and the beggars begg ars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts-- these are t hey who are {rue (to themselves) and these are they who guard (against evil).
Verse 2:178 O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brot her of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy Merc y from your Lord. After this whoever exceeds the limi limits ts shall be in grave penalty. O you who believe! retaliation is prescribed prescribed for you in case of murder: Zohurul Hoque: the free for the free, and the t he slave for the slave, and the t he female for the female. But whoever is given any remission by his brother, t he succession should be with fairness and compensation co mpensation to him handsomely. This is a relaxation from your Rabb and a mercy. But whoever exceeds the limi limitt after this, t his, for him then is a painful punishment. You who believe, compensation co mpensation for the murder (ed victim) has been T. J. Irving: prescribed for you: the freeman for the free, t he slave for the slave, and female for the female. Anyone who is pardoned in any way for it by his brother should follow this up appropriately, and handsomely make amends with him; that means a lightening as well as mercy from your Lord. Anyone who exceeds t he limit limit after that t hat shall have painful torment. Al-Qisâs (the Law of o f Equality in punishment) is T.U. Hilali-M. Khan: O you who believe! Al-Qisâs prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer k iller is forgiven forgiven by the brother (or the relatives, etc.) of the k ill illed ed against aga inst blood money, then adhering to it with w ith fairness fairness and payment pa yment of the blood money, to Yusuf Ali:
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the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limi limits ts (i.e. kills the killer after taking the blood money), he shall have a painful torment. O ye who believe! Retaliation Reta liation is prescribed for you in the matter of the murdered; the freeman for the freeman, and t he slave for the slave, and the female for the female. And for him who is forgiven somewhat by his (injured) brother, prosecution according to usage and payment unto him in kindness. This is an alleviation and a mercy from your Lord. He who transgresseth after this will have a painful doom. O you who believe! retaliation is prescribed prescribed for you in the matter of the slain, the free for the free, and the t he slave for the slave, and the t he female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation a lleviation from your Lord and a mercy; so whoever exceeds the limi limitt after this t his he shall have a painful chastisement.
Verse 2:179 In the Law of Equali Equa lity ty there is (saving of) o f) Life to you, o ye men of understanding; that ye may restrain yourselves. And for you in this retaliation, O men of u nderstanding! there is life, Zohurul Hoque: that perhaps you may revere. You will find [security for] life in [such] compensation, 0 prudent T. J. Irving: persons, that you may do your duty! lifee for you in Al-Qisâs (the Law of Equality T.U. Hilali-M. Khan: And there is (a saving of) lif in punishment), O men of understanding, t hat you may become AlMuttaqûn (the pious - see V.2:2). V. 2:2). And there is life for you in retaliation, O men of understanding, that ye M. Pickthall: may ward off (evil). And there is life for you in (the law of) retaliation, O men of M.H. Shakir: understanding, that you may guard yourselves. Yusuf Ali:
Verse 2:180 It is prescribed, when death approaches any o f you, if he leave any goods that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the God-fearing. Go d-fearing. It is prescribed for you when death appro aches any of you, if he leaves Zohurul Hoque: behind wealth the bequest to the t he parents and near relatives with fairness- a duty on the reverent. It has been prescribed for you that whenever death faces one of o f you, he T. J. Irving: should draw up a will in a proper manner for both his parents and near relatives if he leaves any property behind, as a duty for for the t he heedful. T.U. Hilali-M. Khan: It is prescribed for you, when death appro aches any of you, if he leaves wealth, that he make a bequest to parents and next of kin, according to reasonable manners. (This is) a duty upon Al-Muttaqûn (t he pious - see V.2:2). It is prescribed for you, when death appro acheth one of you, if he leave M. Pickthall: Yusuf Ali:
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wealth, that he bequeath unto parents and near relatives in kindness. (This is) a duty for all those who ward off (evil). Bequest is prescribed for you when death appro aches one of you, if he leaves behind wealth for parents and near relatives, according to usage, a duty (incumbent) upon those who guard (against evil).
Verse 2:181 If anyone changes the bequest after hearing it, the guilt shall be on those who make the change. For God hears and kno ws (All things). things). Whoever then changes it after a fter having heard it, the sin of it then is only Zohurul Hoque: on those who change it. Allah is indeed all-Hearing all-Knowing. Anyone who alters it once he has heard it [read] will have his sin fall T. J. Irving: upon only such as those tho se who alter it; God is Alert, Aware. T.U. Hilali-M. Khan: Then whoever changes the bequest after hearing it, the sin shall be on those who make the change. Truly, Allâh is All-Hearer, All-Knower. And whoso changeth (the w ill ill)) after he hath heard it - the sin thereof is M. Pickthall: only upon those who change it. Lo! Allah is Hearer, Knower. Whoever then alters it after he has heard it, the sin of it then is only M.H. Shakir: upon those who alter it; surely Allah is Hearing, Knowing. Yusuf Ali:
Verse 2:182 But if anyone fears partiality or wrong-doing on the part o f the testator, and makes peace between (The parties concerned), there is no wrong in him: For God is Oft-forgiving, Oft-forgiving, Most Merciful. But if one fears upon the bequeather beque ather a partiality or a sinful course, and Zohurul Hoque: effects an agreement between the t he parties, there is no blame on him then. Surely Allah is most Forgiving, most Rewarding. However there is no sin to be charged anyone who fears some T. J. Irving: alteration or any sin on the part of o f an executor, and so patches pat ches things up among them. God Go d is Forgiving, Merciful. T.U. Hilali-M. Khan: But he who fears from a testator some unjust act or wrong-doing, and thereupon he makes peace between the parties concerned, there shall be no sin on o n him. Certainly, Allâh is Oft-Forgiving, Most Merciful. But he who feareth from a testator some unjust or sinful clause, and M. Pickthall: maketh peace between the parties, (it shall be) no sin for him. Lo! Allah is Forgiving, Merciful Merc iful.. But he who fears an inclination to a wrong course or an act of M.H. Shakir: disobedience on the part o f the testator, and effects an agreement between the parties, there is no blame on him. Surely Allah is Forgiving, Merciful. Yusuf Ali:
Section 23
Verse 2:183 Yusuf Ali: Zohurul Hoque: T. J. Irving:
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O ye who believe! Fasting Fast ing is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,O you who believe! Sawm is prescribed for you, as it was prescribed to those who preceded you,- that you may practice reverence,You who believe, fasting has been bee n prescribed for you just as it was prescribed for those before you, so that t hat you may do your duty, 148 | P a g e
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T.U. Hilali-M. Khan: O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become AlMuttaqûn (the pious - see V.2:2). V. 2:2). O ye who believe! Fasting Fast ing is prescribed for you, even as it was M. Pickthall: prescribed for those before you, that ye may ward o ff (evil); O you who believe! fasting is prescribed for you, as it was prescribed M.H. Shakir: for those before you, so that you may guard (against evil).
Verse 2:184 (Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew. for a fixed number of o f days. Then whoever of you is sick, or o n a Zohurul Hoque: journey, there is then the counting out o ut of the other days. And those who become strained by it, there is redemption by feeding a poor. But whoever does good goo d spontaneously, it is then better for him. And if you observe Sawm it would be bett er for you, if you but knew. on days which have been planned ahead. Any of you who is ill or on a T. J. Irving: journey [should choose] a number of other ot her days. For those who can [scarcely] afford afford it, making up for it means feeding a poor man. It is even better for anyone who can volunteer some wealth; although it is better yet for you to fast, if you only knew. T.U. Hilali-M. Khan: Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same sa me number (should be made up) from other days. And as for those who can fast with difficulty, difficulty, (e.g. an old man, etc.), they have (a choice cho ice either to fast or) to feed a Miskîn (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know. (Fast) a certain number of days; and (for) ( for) him who is sick among you, M. Pickthall: or on a journey, (the same) number of other days; and for those who can afford it there is a ransom: ranso m: the feeding of a man in need - but whoso doeth good goo d of his own accord, it is better for him: and that ye fast is better for you if ye did but know For a certain number of o f days; but whoever among you is sick or on a M.H. Shakir: journey, then (he shall fast) a (like) number of ot her days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know. . Yusuf Ali:
Verse 2:185 Yusuf Ali:
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Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, als a lso o clear c lear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by da ys later. God intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to 149 | P a g e
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glorify Him in that He has guided you; and perchance ye shall be grateful. The month of Ramadan is the one in which the Qur-an was revealed, as Zohurul Hoque: a guidance for mankind, and clear proofs of guidance, and the Discrimination. So, whoever among you witnesses the month he will then observe Sawm therein. But whoever is sick or on a journey journey,, there is then the counting out o f the other days. Allah desires facility for you, and He does not desire difficulty difficulty for you; and that t hat you should complete the number, and that t hat you may exalt Allah for His guiding you; and that perhaps you may give thanks. The month of Ramadan is when the Quran was sent down as gu idance T. J. Irving: for mankind, and with explanations for guidance, and as a Standard. Let any of you who is at home during the month, fast in it; while anyone who is ill or on o n a journey should [set an equal] number of other days. God wants thins to be easy for you and does not want any hardship for you, so complete the number and magnify God because He has guided you, so that you may act grateful. T.U. Hilali-M. Khan: The month of Ramadân in which was revealed the Qur'ân, a guidance for mankind and clear proofs for the gu idance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadân i.e. is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number [of days which o ne did not observe Saum (fasts) must be made up] from other days. Allâh intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and t hat you must magnify Allâh [i.e. to say Takbîr (Allâhu-Akbar; Allâh is the Most Great) on seeing the crescent o f the months of Ramadân and Shawwâl] for having guided you so that you may be grateful to Him. The month of Ramadan in which was revealed the Qur'an, a guidance M. Pickthall: for mankind, and clear proofs proo fs of the guidance, and the Criterion (of right and wrong). And whosoever o f you is present, let him fast the month, and whosoever o f you is sick or on a journey, (let him fast the same) number of other days da ys.. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should co mplete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful. thank ful. The month of Ramazan is that in which the Quran was revealed, a M.H. Shakir: guidance to men and c lear proofs of the guidance and the d istincti istinction; on; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or o r upon a journey, then (he shall sha ll fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt t he greatness of Allah for His having guided you and that you may give thanks.
Verse 2:186 Yusuf Ali:
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Let them also, with a will, Listen to My call, call, and believe in Me: That they may walk in the right way. And when My bondsmen ask you concerning Me, "Lo! I am near Zohurul Hoque: indeed." I respond to the t he call of the caller when he ca lls Me. Therefore they should respond to Me and believe in Me, so that they may walk along the right way. Whenever My servants ask you about Me, [it means] I am Near. I T. J. Irving: answer the appeal of the prayerful pra yerful one whenever he appeals to Me. Let them respond to Me, and believe in Me so they may be d irected! T.U. Hilali-M. Khan: And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and be lieve in Me, so that they may be led aright. And when My servants question thee concerning co ncerning Me, then surely I am M. Pickthall: nigh. I answer the prayer of o f the suppliant when he crieth unto Me. So let them hear My call and let t hem trust in Me, in order that they may be led aright. And when My servants ask you concerning Me, then surely I am very M.H. Shakir: near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
Verse 2:187 Yusuf Ali:
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Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are t heir garments. God knoweth what ye used to do secretly among among yourselves; but He turned to you and forgave you; so now associate with them, and seek what God Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then co mplete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) God: Approach not nigh thereto. Thus doth dot h God make clear His Signs to men: that t hey may learn self-restraint. It is lawful for you on the night o f the Sawms to proceed towards your wives. They are a garment gar ment for you and you are a garment for t hem. Allah knows that you have been bee n withholding yourselves, so He has turned to you and overlooked o verlooked your faults; now then enjoy company with them, and seek that which Allah has prescribed for you. And eat and drink till is distinct to you- the white t hread from the black thread at dawn; then complete the Sawm till nightfall. And do not approach them while you perform I'tikaf in the Masjids. These are the bounds of Allah; therefore do not come near them. t hem. Likewise Allah makes clear His Messages for mankind, that they may practice reverence. It is lawful for you to have intercourse with your wives o n the night of the Fast: they are garments for you while you are g arments for them. God knows how you have been deceiving yourselves, so He has relented towards you and pardoned you. Now [feel free to} frequent them and seek what God has prescribed for you. Eat and drink until the 151 | P a g e
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white streak [of dawn] can be d istinguished by you you from the black thread [of night] at daybreak. Then co mplete the Fast until nightfall and have no dealings with women while you are secluded at your devotions in the mosques. Such are God's limits, limits, so do not attempt to cross them! Thus God explains His signs to mankind so t hey may do their duty. T.U. Hilali-M. Khan: It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Lîbas [ i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with her - as in Verse 7:189) Tafsir At-Tabarî], for you and you are t he same for them. Allâh knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allâh has ordained for you (offspring), and eat and drink until the white t hread (light) of dawn appears to you distinct from the black thread (darkness o f night), then complete your Saum (fast) till the nightfall. And do not have sexual relations with them (your wives) while you are in I'tikâf (i.e. confining oneself in a mosque for prayers pra yers and invocations leaving the worldly activities) in the mosques. These are the limi limits ts (set) by Allâh, so approach them not. Thus does Allâh make clear His Ayât (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allâh's set limits, orders, etc.) to mankind that they may become Al-Muttaqûn (the pious - see V.2:2). It is made lawful for you to go in unto your wives on the night of o f the M. Pickthall: fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved re lieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh beco meth distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are t he limits imposed by Allah, so approach them not. T hus Allah expoundeth His revelation to mankind that they t hey may ward off (evil). It is made lawful to you to go into your wives on the night of the fast; M.H. Shakir: they are an apparel for you and you are an apparel for them; Allah knew that you acted unfaithfully to yourselves, so He has turned to you (mercifully) and removed from you (this burden); so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes beco mes distinct from the blackness of the night at dawn, then t hen complete the fast till night, and have not contact with them while you keep to the t he mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His communications for men that they may guard (aga inst evil). evil).
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And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with w ith intent that ye may eat up wrongfully and knowingly a li little ttle of o f (other) people's property. And do not consume co nsume your property among yourselves by falsification, falsification, 152 | P a g e
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nor make offerings of it to the t he authorities so that you may devour a part of the property of people sinfully, while you are kno wing. Do not eat up one another's wealth to no good goo d purpose, nor try to bribe T. J. Irving: authorities with it so you may consume a share o f [other] people's wealth viciously while you realize [what you are doing]. T.U. Hilali-M. Khan: And eat up not one another's property unjustly (in any illegal way e.g. stealing, robbing, deceiving, etc.), nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of o f others sinfully. And eat not up your property among yourselves in vanity, vanity, nor seek by M. Pickthall: it to gain the hearing of the judges that ye may knowingly devour a portion of the property of others wrongfully. And do not swallow up your property among yourselves by false M.H. Shakir: means, neither seek to gain access thereby to the judges, so that t hat you may swallow up a part of the property of men wrongfully while you know. Section 24
Verse 2:189 They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter your houses from the back: It is virtue if ye fear God. Enter houses through the proper doors: And fear God: That ye may prosper. They ask you concerning the new moons. Say: "They are fixed periods Zohurul Hoque: for mankind, and the Hajj. Ha jj. And there is no virtue that you enter into t he houses by the backs thereof; thereo f; but virtue is in him whoever is reverent. So enter the houses by their doors, doo rs, and revere Allah so that you may attain success. They will ask you about the t he phases of the moon. SAY: "They serve as T. J. Irving: datelines for mankind as well as the P ilgrim ilgrimage. age. It is no virtue for you to go into houses through t hrough their backdoors, but virtue lies in doing one's duty; approach houses through their [front] doors and heed Go d, so that you may prosper. T.U. Hilali-M. Khan: They ask you (O Muhammad SAW) about t he new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage. It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr (is the quality of the one) who fears Allâh. So enter houses through thro ugh their proper doors, and fear Allâh that you may be successful. They ask thee, (O Muhammad), of new moons, say: They are fixed M. Pickthall: seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and o bserve your duty to Allah, that ye may be successful. They ask you concerning the new moon. Say: They are times appointed M.H. Shakir: for (the benefit of) men, and (for) the pilgrimage; and it is not righteousness that you should enter the houses at their backs, but Yusuf Ali:
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righteousness is this that one should guard (against evil); and go into the houses by their doors and be careful care ful (of your duty) to Allah, that you may be successful.
Verse 2:190 Fight in the cause of God Go d those who fight you, but do not transgress limits; for God loveth not transgress transgressors. ors. And fight in the way of o f Allah against those who fight with you, but do Zohurul Hoque: not transgress. Certainly Allah does not love the aggressors. Fight those who fi fight ght against aga inst you along God's way, yet do not initiate T. J. Irving: hostilities; God does not love aggressors. T.U. Hilali-M. Khan: And fight in the Way of Allâh those who fight you, but transgress not the limits. Truly, Allâh likes not the transgressors. [This Verse is the first one that was revealed in connect ion with Jihâd, but it was supplemented by another (V.9:36)]. Fight in the way of Allah against those who fight against you, but M. Pickthall: begin not hostilities. Lo! Allah loveth not aggressors. And fight in the way of o f Allah with those who fight with you, and do M.H. Shakir: not exceed the limi limits, ts, surely Allah does not love those who exceed the limits. Yusuf Ali:
Verse 2:191 And slay them wherever ye catch them, t hem, and turn them out from where they have Turned you o ut; for tumult tumult and oppression o ppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. them. Such is the reward of those who suppress faith. faith. And kill them wherever you find them, and turn them out from where Zohurul Hoque: they have turned you out; for, persecution is worse than killing. But do not fight with them near the t he Sacred Masjid unless they fight with you therein; but if they fight with you, then fight with them. Such is the reward of the Unbelievers. Kill them wherever you may catch them, and e xpel the from anywhere T. J. Irving: they may have expelled you. Sedition S edition is more serious than killing! Yet do not fight them at the t he Hallowed Mosque unless the fight you there. If they should fight you, then fight them back; suc h is the reward for disbelievers. T.U. Hilali-M. Khan: And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid-al-Harâm (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of o f the disbelievers. And slay them wherever ye find them, and dr ive them out of the places p laces M. Pickthall: whence they drove you out, for persecution is worse than slaughter. And fight not with them at the t he Inviolable Place of Worship until they first attack you there, but if they attack you (t here) then slay them. Such is the reward of o f disbelievers. And kill them wherever you find them, and drive them out from M.H. Shakir: whence they drove you out, and persecution is severer than slaughter, Yusuf Ali:
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and do not fight with with them at the Sacred Mosque until unt il they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers.
Verse 2:192 But if they cease, God is Oft-forgiving, Most Merciful. But if they desist, then Allah is indeed most Fo rgiving, most Rewarding. However if they stop, God will be forgiving, Merciful. T. J. Irving: iful. ul. T.U. Hilali-M. Khan: But if they cease, then Allâh is Oft-Forgiving, Most Merc if But if they desist, then lo! Allah is Forgiving, Merciful. M. Pickthall: But if they desist, then t hen surely Allah is Forgiving, Merciful Merc iful.. M.H. Shakir: Yusuf Ali: Zohurul Hoque:
Verse 2:193 And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in God; but if they cease, Let there be no hostility except to those who practise oppression. And fight them until there is no persecution, and re ligion is only for Zohurul Hoque: Allah. But if they desist, then let there be no hostilities except against the unjust. Fight them until there is no more subversi subversion on and [all] religion belongs T. J. Irving: to God. If they stop, let there t here be no [more] hostility except toward wrongdoers. T.U. Hilali-M. Khan: And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allâh) and (all and every kind o f) worship is for Allâh (Alone). But if they cease, let there be no transgression transgressi on except against Az-Zâlimûn (the polytheists, and wrongdoers, etc.) And fight them until persecution is no more, and religion is for Allah. M. Pickthall: But if they desist, then let there be no hostili hostility ty except against wrongdoers. And fight with them until there is no persecution, and religion should M.H. Shakir: be only for Allah, but if they desist, then t hen there should be no hostility except against the oppressors. o ppressors. Yusuf Ali:
Verse 2:194 The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any o ne transgresses the prohibition against you, Transgress ye likewise against him. But fear God, and know that t hat God is with those who restrain themselves. The sacred month is for sacred month, and retaliation is in sacredness. Zohurul Hoque: Then whoever transgresses against you take then the t ransgressi ransgression on against him in accordance with w ith the aggression he has taken against aga inst you; and revere Allah, and know kno w that Allah is with the reverent. One hallowed month matches [another] [anot her] hallowed month, while sacred T. J. Irving: matters have [their] means of compensation. Attack anyone who attacks you to the same extent as he has attacked you. Heed God, know that God stands by the heedful. T.U. Hilali-M. Khan: The sacred month is for the sacred month, and for the prohibited Yusuf Ali:
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things, there is the Law of Equality Equa lity (Qisâs). (Qisâs). Then whoever transgresses t ransgresses the prohibition against you, you transgress likewise against him. And fear Allâh, and know that Allâh is with Al-Muttaqûn (the pious - see V.2:2) The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh att acketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil). The Sacred month for the sacred month and all sacred th ings are (under the law of) retaliation; whoever then acts agg ressively against against you, inflict injury on him according to the injury he has inflicted on you and be careful (of your duty) to Allah and know that Allah is with those who guard (against evil). .
Verse 2:195 And spend of your substance in the cause of God, and make not your own hands contribute to (your) destruction; but do goo d; for God loveth those who do good. And spend in the way of o f Allah, and do not cast into ruin with your own Zohurul Hoque: hands; and do good, Allah surely loves the doers of good. Spend for God's sake, yet do expose yourselves to ruin through your T. J. Irving: own hands. Do good: God loves those who act kindly kindly.. T.U. Hilali-M. Khan: And spend in the Cause o f Allâh (i.e. Jihâd of all kinds, etc.) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allâh), and do good. Truly, Allâh loves Al-Muhsinûn[] (the good-doers). Spend your wealth for the cause o f Allah, and be not cast by your own M. Pickthall: hands to ruin; and do good. Lo! Allah loveth the beneficent. And spend in the way of o f Allah and cast not yourselves to perdition M.H. Shakir: with your own hands, and do good (to others); surely Allah loves the doers of good. Yusuf Ali:
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And complete the Hajj Ha jj or 'umra in the service of God. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the off o ffering ering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or o r offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an o fferi ffering, ng, such as he can ca n afford, but if he cannot afford it, He should fast three days during the hajj and se ven days on his return, Making ten days in all. This is for t hose whose household is not in (the precincts of) the Sacred Mosque. And fear God, and know that God Is strict in punishment. And accomplish the Hajj, and t he 'Umrah for the sake of Allah. But if you are intercepted, then whatever offering o ffering you can afford; and do not shave your heads until the offering reaches its destination. But whoever of you is sick or has an ailment a ilment on his head then an expiation by fasting 156 | P a g e
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or alms-giving or sacrificing. But when you are safe, then who ever profits by the Umrah with the Hajj, then whatever offering is easy to obtain. But whoever cannot canno t find then three days' Fasting during the Hajj and seven when you return- that is ten complete. This is for him whose family is not resident of the Sacred Masjid. And revere Allah, and know that Allah is severe in awarding consequences. Accomplish the Pilgrimage and the Experience E xperience for God's sake. If you T. J. Irving: are prevented from doing so, t hen make some offering available. Do not shave your heads until unt il after the offering has reached its destination. For anyone of you who is ill or has some rash on his head, rede mption means fasting, or some other act of charity char ity or devotion. Once you feel safe, anyone who is enjoying the Experience E xperience along with the Pilgrimage should [send along] whatever he may make available in the form of an offering. Whoever does not find any should shou ld fast three days during the Pilgrimage and seven [more] when you return [home]; those make ten exactly. That is for anyone whose family is not present at the Hallowed Mosque. Heed God and know that God is Firm in retribution. T.U. Hilali-M. Khan: And perform properly (i.e. all the ceremonies accord ing to the ways of Prophet Muhammad SAW), the Hajj Ha jj and 'Umrah (i.e. the pilgrimage to Makkah) for Allâh. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of o f you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity feeding six poor persons) or offering sacrifice (one sheep). T hen if you are in safety and whosoever performs the 'Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu' and AlQirân), he must slaughter a Hady Had y such as he can afford, but if he cannot afford it, he should observe Sau m (fasts) three days during the Hajj and seven days after his return (to his ho me), making ten days in all. This is for him whose family is not present at Al-Masjid-al-Harâm (i.e. non-resident of Makkah). And fear Allâh much and know that Allâh is Severe in punishment. Perform the pilgrimage and the visit (to Makka) for Allah. And if ye M. Pickthall: are prevented, then send such g ifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had w ith ease. And whosoever cannot find (such gifts), then a fast of three da ys while on the pilgrimage, and of seven when ye have returned; ret urned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that t hat Allah is severe in punishment. And accomplish the pilgrimage and the t he visit for Allah, but if, you are M.H. Shakir: prevented, (send) whatever offering is easy to o btain btain,, and do not shave your heads until the offering reaches its destination; but whoever among you is sick or has an ailment a ilment of the head, he (should (shou ld effect) a compensation by fasting or alms or sacrificing, then when you are MIA
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secure, whoever profits by combining the visit with the p ilgrim ilgrimage age (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you return; these (make) t en (days) complete; this is for him whose family is not present in the Sacred Mosque, and be careful (of your duty) to Allah, and know t hat Allah is severe in requiting (evil). Section 25
Verse 2:197 For Hajj are the months well known. If any one undertakes that duty therein, Let there be no o bscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) God knoweth it. And take a provision (With you) for the journey, but the best o f provisions is right conduct. So fear Me, o ye that are wise. The Hajj has well-known months; whoever t hen determines the Hajj in Zohurul Hoque: these, there is then no sex-play, nor wickedness, nor wrangling during the Hajj. And whatever good you do Allah knows it. And make your provisions, while the best of provision is indeed reverence. Therefore revere Me, O you possessed possessed of understanding! Pilgrimage falls during specific months. Anyone who undertakes the T. J. Irving: Pilgrimage during them should not indulge in amorous intercourse, nor any immorality nor wrangling during the Pilgrimage, God knows about any good you may do. Make provision; yet the best provision is doing your duty. Heed me, those who are prudent! T.U. Hilali-M. Khan: The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the t he 11th month and the first ten days of the 12th month of the Islâmic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein by assuming Ihrâm), then he shou ld not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever goo d you do, (be sure) Allâh knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding! The pilgrimage is (in) the well-known months, and whoever is minded M. Pickthall: to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provisi provision on is to ward off evil. Therefore keep your duty unto Me, O men of understanding. The pilgrimage is (performed in) the well-known months; so whoever M.H. Shakir: determines the performance of the pilgrim p ilgrimage age therein, there t here shall be no intercourse nor fornication nor quarrelling amongst one another; and whatever good you do, Allah knows it; and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding. Yusuf Ali:
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pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of God at the Sacred S acred Monument, and celebrate His praises as He has directed you, even though, before this, ye went astray. There is no blame on you that you seek bounty from your Rabb. But Zohurul Hoque: when you march on from the Arafat, then remember Allah near the Sacred Monument; and remember Him as He has guided you, even though, before this, you were certainly c ertainly among the straying ones. It will not be held against you if you seek bounty from your Lord. T. J. Irving: When you stream forth from Arafat, remember God at the Ha llowed Monument. Remember Him just as He has guided you, even if previously you acted like those who are lost. T.U. Hilali-M. Khan: There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.). Then when you leave 'Arafât, remember Allâh (by glorifying His Praises, i.e. prayers and invocations, etc.) at the Mash'ar-il-Harâm. And remember Him (by invoking Allâh for a ll good, etc.) as He has guided you, and verily, you were, before, o f those who were astray. It is no sin for you that ye seek the bounty of your Lord (by trading). M. Pickthall: But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him H im as He hath guided you, although before ye were of o f those astray. astray. There is no blame on you in seeking bounty from your Lord, so when M.H. Shakir: you hasten on from "Arafat", then remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones.
Verse 2:199 Then pass on at a quick pace from the place whence it is usual for the multitude so to do, and ask for God's forgiveness. For God is Oftforgiving, Most Mercif Merc iful. ul. Then hasten on wherefrom the mul multitude titude march forward, and ask Zohurul Hoque: protection of Allah. Certainly Allah is most Forgiving, most Rewarding. Then stream forth from wherever the peo ple stream forth, forth, and seek T. J. Irving: forgiveness from God. God is Forgiving, Merciful! T.U. Hilali-M. Khan: Then depart from the place whence all the people depart and ask Allâh for His Forgiveness. Truly, Allâh is Oft-Forgiving, Most-Merciful. Then hasten onward from the place whence the multitude hasteneth M. Pickthall: onward, and ask forgiveness of Allah. Lo ! Allah is Forgiving, Merciful. Then hasten on from the Place from which the people hasten o n and M.H. Shakir: ask the forgiveness of o f Allah; surely Allah is Forg iving, Merciful. Yusuf Ali:
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So when ye have acco mplished your holy rites, celebrate the praises of God, as ye used to celebrate the praises of your fathers,- yea, with far more Heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" but they will have no porti portion on in the Hereafter. Then when you have completed your devotions, laud Allah as your 159 | P a g e
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lauding your forefathers,- rather a more intense lauding. But among the people there are some who say: "Our Rabb! give us in this world." So in the Hereafter they have no share. Once you have performed per formed your ceremonies, remember God just as you T. J. Irving: remember your forefathers, or even more fervently. There is the occasional man who says: "Our Lord, give us [such and such] during this world!" while he will have no share in the Hereafter. mplished d your Manasik [(i.e. Ihrâm, Tawâf of T.U. Hilali-M. Khan: So when you have acco mplishe the Ka'bah and As-Safâ and Al-Marwah), stay at 'Arafât, Muzdalifah and Mina, Ramy of Jamarât, (stoning of the specified pillars in Mina) slaughtering of Hady (animal, etc.)]. Remember Allâh as you remember your forefathers or with a far more remembrance. But o f mankind there are some who say: "Our Lord! Give us (Your Bounties) in this world!" and for such there will be no portion in the Hereafter. And when ye have co mpleted your devotions, then remember Allah as M. Pickthall: ye remember your fathers or with a more lively remembrance. remembrance. But of o f mankind is he who saith: sa ith: "Our Lord! Give unto us in the world," and he hath no portion in the Hereafter. So when you have per formed your devotions, then laud Allah as you M.H. Shakir: lauded your fathers, rather a greater lauding. But there are some people who say, Our Lord! give us in the world, and they shall have no resting place.
Verse 2:201 And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!" F ire!" And among them there are some who say: "Our Rabb! give us good goo d in Zohurul Hoque: this world, and good in the Hereafter, and save us from the chastisement of the Fire." There is another kind who says: "Our Lord, give us something fine in T. J. Irving: this world, as well as something fine in the Herea fter, and shield us from the torment of Fire!" T.U. Hilali-M. Khan: And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!" And of them (also) is he who saith: "Our Lord! Give unto us in the M. Pickthall: world that which is good and in the Hereafter that which is good, and guard us from the doom doo m of Fire." And there are some among them who say: Our Lord! grant us good goo d in M.H. Shakir: this world and good in the hereafter, and save us from the chast isement of the fire. Yusuf Ali:
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To these will be allotted what they have earned; and Go d is quick in account. These- for them there is a share out o ut of what they have earned. And Allah is quick in accounting. account ing. Those will have a portion po rtion of anything they have earned: God is swift swift in reckoning! 160 | P a g e
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T.U. Hilali-M. Khan: For them there will be alloted a share for what they have earned. And Allâh is Swift at reckoning. For them there is in store a goodly portion out of that which they have M. Pickthall: earned. Allah is swift at reckoning. They shall have (their) portion of what they have e arned, and Allah is M.H. Shakir: swift in reckoning.
Verse 2:203 Celebrate the praises of God during the Appointed Days. But if any one hastens to leave in two days days,, there is no blame on him, and if any one stays on, there is no blame o n him, if his aim is to do right. Then T hen fear God, and know that t hat ye will surely be gathered unto Him. And remember Allah during the appointed appo inted days. But whoever hastens Zohurul Hoque: in two days, there is no sin upon him then, and whoever who ever remains behind- there is no sin upon him e ither,- for him who practices reverence. And revere Allah, and know that you will indeed be gathered towards Him. Remember God during the calculated days. Anyone whose anxious to T. J. Irving: leave within two days commits no offence, o ffence, while anyone who stays on, commits no offence either, provided he does his duty. Heed God, and know that you will be summoned to Him Him.. appo inted Days. But whosoever T.U. Hilali-M. Khan: And remember Allâh during the appointed hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allâh (fear Him), and know that you will w ill surely be gathered unto Him. Remember Allah through the appointed days. Then whoso hasteneth M. Pickthall: (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that t hat unto Him ye will be gathered. And laud Allah during the numbered da ys; then whoever hastens off in M.H. Shakir: two days, there is no blame on him, and whoever remains behind, there t here is no blame on him, (this (t his is) for him who guards (against evil), and be careful (of your duty) to Allah, and know t hat you shall be gathered together to Him Him.. Yusuf Ali:
Verse 2:204 There is the type of man whose speech about this world's life May dazzle thee, and he ca lls God to witness about what is in his heart; yet is he the most contentious of o f enemies. And among mankind there is one whose conversation about the life of Zohurul Hoque: this world makes you wonder, and he ca lls Allah to witness about what is in his heart; yet he is the most quarrelsome of adversaries. There is a certain man whose talk about worldly life intrigues you. He T. J. Irving: calls God to witness whatever is in his heart. He is extremely violent in quarreling. T.U. Hilali-M. Khan: And of mankind there is he whose speech may please you (O Muhammad SAW), in this worldly life, and he calls Allâh to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. Yusuf Ali:
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And of mankind there is he whoso conversation on the life of this th is world pleaseth thee (Muhammad), and he calleth Allah to witness as to that which is in his heart; yet he is the most rigid of opponents. And among men is he whose speech about the t he life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent o f adversaries.
Verse 2:205 When he turns his back, His H is aim everywhere is to spread mischief through the earth and destroy destro y crops and cattle. But God loveth not mischief. And when he turns t urns back, he strives in the land to make mischief in it, Zohurul Hoque: and to destroy the crops and the flocks; but Allah does not love disorder. henever he holds the upper hand, he rushes around the earth ruining it. T. J. Irving: He destroys [people's] crops and breeding stock even though God does not like ruination. t urns away (from you you "O Muhammad Mu hammad SAW "), his effort T.U. Hilali-M. Khan: And when he turns in the land is to make mischief therein and to destroy the crops and the cattle, and Allâh likes not mischief. And when he turneth t urneth away (from thee) his effort in the land is to make M. Pickthall: mischief therein and to destroy the crops and t he cattle; and Allah loveth not mis mischief. chief. And when he turn,s t urn,s back, he runs along in the land that he may cause M.H. Shakir: mischief in it and destroy the tilth and the sto ck, and Allah does not love mischief mischief-making. -making. Yusuf Ali:
Verse 2:206 When it is said to him, "Fear Go d", He is led by arrogance to (more) crime. Enough for him is Hell;-An evil bed indeed (To lie on)! And when it is said to him: "Revere Allah", pride carries him on to sin; Zohurul Hoque: so sufficient to him is Gehenna. And surely evil is t he cradling. When someone tells him: "Heed God," God, " a [false] sense of importance T. J. Irving: leads him off to sin. He can co unt on Hell; what an awful couch! ! T.U. Hilali-M. Khan: And when it is said to him, "Fear Allâh", he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest! And when it is said unto him: Be careful of thy duty to Allah, pride M. Pickthall: taketh him to sin. Hell He ll will settle settle his account, an evil resting-place. And when it is said to him, guard against (the punish ment of) Allah; M.H. Shakir: pride carries him off to sin, therefore hell is sufficient for him; and certainly it is an evil resting place. Yusuf Ali:
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And there is the type of o f man who gives his life to earn the p leasure of God: And God is full of kindness to (His) devotees. And among people there is he who purchases his soul, seeking the pleasure of Allah; for Allah is Compassionate to devotees. Another type sells his own soul while craving God's appro val, even 162 | P a g e
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though God is Gentle with [His] servants. himself, seeking the Pleasure of T.U. Hilali-M. Khan: And of mankind is he who would sell himself, Allâh. And Allâh is full of Kindness to (His) slaves. And of mankind is he who would sell himself, himself, seeking the pleasure of M. Pickthall: Allah; and Allah hath compassion on (H is is)) bondmen. And among men is he who sells himself to seek the pleasure of Allah; M.H. Shakir: and Allah is Affectionate to the servants.
Verse 2:208 O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy. O you who believe! enter into complete Peace, and do not follow the Zohurul Hoque: footsteps of the Evil-one; truly he is to you an o pen enemy. You who believe, enter absolutely into into peace! Do not follow Satan's T. J. Irving: footsteps; he is an open enemy of o f yours. T.U. Hilali-M. Khan: O you who believe! Enter perfectly in Islâm (by obeying all the rules and regulations of the Islâmic religion) and follow not t he footsteps of Shaitân (Satan). Verily! He is to you a plain enemy. O ye who believe! Co me, all of you, into submission (unto Him); and M. Pickthall: follow not the footsteps of the devil. Lo! he is an open enemy for you. O you who believe! enter into submission one and all and do not M.H. Shakir: follow the footsteps of Shaitan; surely he is your open enemy. Yusuf Ali:
Verse 2:209 If ye backslide after the clear (Signs) have co me to you, then know that God is Exalted in Power, Wis Wise. e. But if you slip off after what has come co me to you of the clear proofs, then Zohurul Hoque: know that Allah is indeed Exalted in Might, most Wise. If you should lapse after explanations have co me to you, then know T. J. Irving: that God is Powerful, Wise. T.U. Hilali-M. Khan: Then if you slide back after the c lear signs (Prophet Muhammad SAW and this Qur'ân, and Islâm) have co me to you, then know that Allâh is All-Mighty, All-Wise. And if ye slide back after a fter the clear proofs have come unto you, then M. Pickthall: know that Allah is Mighty, Wise. But if you slip after clear arguments have co me to you, then know that M.H. Shakir: Allah is Mighty, Wise. Yusuf Ali:
Verse 2:210 Will they wait until God comes to them in canop ies of clouds, with angels (in His train) and the question is (thus) settled? but to God do all questions go back (for decision). Do they wait for anything except that t hat Allah should come to them in the Zohurul Hoque: shadows of the clouds, and the t he malaks; and the affair has been settled? sett led? And to Allah are returned affai a ffairs. rs. Are they only waiting for God as well we ll as angels to come along to t hem T. J. Irving: under canopies of clouds, so the t he matter will be settled? Unto God do matters return. t han that Allâh should come to T.U. Hilali-M. Khan: Do they then wait for anything other than Yusuf Ali:
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them in the shadows of the clouds and the angels? (Then) the case would be already judged. And to Allâh return all matters (for decision). decision). Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels a ngels ? Then the case would be already judged. All cases go back to Allah (for judgment). They do not wait aught but that Allah should come to them t hem in the shadows of the clouds along with the t he angels, and the matter has (already) been decided; and (all) matters are returned to Allah. Section 26
Verse 2:211 Ask the Children of Israel how many clear (S igns) We have sent them. But if any one, after God's Go d's favour has come to him, substitutes (something else), God is strict in punishment. You ask the Children of Israil, how many a clear Sign did We give g ive Zohurul Hoque: them! And whoever changes the favor of Allah after it has come to him, then Allah is indeed Severe in requiting. Ask the Children of Israel how many clear signs We have given them. T. J. Irving: Anyone who changes God's favor once it has come to him will find God is Stem in punishment. T.U. Hilali-M. Khan: Ask the Children of Israel how many clear Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) We gave them. And who ever changes Allâh's Favour after it had come to him, [e.g. renounces the Religion of Allâh (Islâm) and ac cepts Kufr (disbelief),] then surely, Allâh is Severe in punishment. Ask of the Children of Israel how many a c lear revelation We gave M. Pickthall: them! He who altereth a ltereth the grace of Allah after it hath come unto him (for him), lo! Allah is severe in punishment. Ask the Israelites how many a clear sign have We given them; and M.H. Shakir: whoever changes the favor of Allah after it has come to him, then surely Allah is severe in requiting (evil). Yusuf Ali:
Verse 2:212 The life of this world is alluring to those t hose who reject faith, faith, and they scoff at those who believe. But the righteous will be above them on t he Day of Resurrection; for God bestows His abundance without measure on whom He will. Fair seems the life of this world to those tho se who have disbelieved and Zohurul Hoque: they mock at those who believe. And those who practice reverence will be above them on the Day of the Awakening. And Allah gives sustenance to whom He pleases without recko ning. Worldly life has attracted those who disbelieve. They ridicule those T. J. Irving: who believe! Yet those who do their duty will stand ahead of them on Resurrection Day; God provides for anyone He wishes without any reckoning! T.U. Hilali-M. Khan: Beautified is the life of this world for those who disbelieve, and they mock at those who believe. But those who obey Allâh's Orders and keep away from what He has forbidden, will be above them on the Day of Resurrection. And Allâh gives (of His Bount y, Blessings, Blessings, Favours, Yusuf Ali:
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Honours, etc. on the Day of Resurrection) to whom He wills without limit. Beautified is the life of the world for those t hose who disbelieve; they make a jest of the believers. But those who keep their duty to Allah will be above them on the Day of Resurrection. Allah giveth without stint to whom He will. The life of this world is made to seem fair to those who disbelieve, and they mock those who believe, and those who guard (against evil) shall be above them on the day of resurrection; and Allah gives means of subsistence to whom he pleases without measure.
Verse 2:213 Mankind was one single nation, nat ion, and God sent Messengers with glad tidings and warnings; and with them He sent t he Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came ca me to them, did not differ among themselves, except through selfish contumacy. God b y His Grace Guided the believers to the t he Truth, concerning that wherein they differed. For God guided whom He w ill to a path that is straight. Mankind are a single s ingle community. community. Therefore Allah raised nabis as Zohurul Hoque: bearers of glad tidings and as warners; and He sent with them the scripture with the Truth, that it may decide between peo ple concerning that in which they differ. And none d iffers in it except those to whom it had been given after a fter clear arguments had come to them,- revolting among themselves. Then Allah guides with His author ity those who believe, in respect of that in which t hey differ about the Truth. And Allah guides whom He wishes w ishes to the Right Path. Mankind was [once] one nation, nat ion, so God dispatched prophets as heralds T. J. Irving: and warners. He sent the t he Book down along with them the m to bring the Truth, so as to decide among mankind concerning whatever t hey had been disagreeing about. However only those to whom it was given disagreed about it out of envy towards to wards one another, after explanations had been brought them. By His permission permission God Go d has guided those who believe to any Truth they may have d isagreed about. God guides anyone He wishes to a Straight Road. co mmunity ty and Allâh sent Prophets with glad T.U. Hilali-M. Khan: Mankind were one communi tidings and warnings, and with them He sent the Scripture in truth to judge between people peop le in matters wherein they differed. And only those to whom (the Scripture) was given diff d iffered ered concerning it after clear proofs had come unto them through hatred, one to another. Then Allâh by His Leave guided those who believed to the truth of that wherein they differed. And Allâh guides whom He w ills to a Straight Path. Mankind were one communi co mmunity, ty, and Allah sent (unto them) prophets as M. Pickthall: bearers of good tidings and as warners, and re vealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only tho se unto whom (the Scripture) was given differed concerning it, after clear proo fs had come unto them, through hatred one o ne of another. And Allah by His Will guided those who believe unto the truth of that concerning which they Yusuf Ali:
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differed. Allah guideth whom He will unto a straight path. (All) people are a single nation; nat ion; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between peop le in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to t hem, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom who m He pleases to the right path.
Verse 2:214 Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed awa y before you? they encountered suffering and adversity, and were so shaken in spirit spirit that even the Apostle and those t hose of faith who were with him cried: "When (will come) the help of God?" Ah! Verily Verily,, the help he lp of God is (always) near! Or do you reckon that t hat you will enter the Garden, until there has co me Zohurul Hoque: to you the like of o f that upon those who preceded you? Distress and affliction befell them, and they were shaken, u ltimately the Rasul and those who have believed w ith him said: "When the help of Allah?" Is it not that the help of Allah is near? Or did you reckon you will enter the Garden when the same thing T. J. Irving: never happened to you such as [happened] to those who have passed away before you? Suffering and hardship assailed them, and t hey were battered about until the Messenger and those t hose who believed along with w ith him said: "When is God's support [due]? Is not God's support near?" (trials) as came T.U. Hilali-M. Khan: Or think you that you will enter Paradise without such (trials) to those who passed away awa y before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along w ith him said, "When (will come) the Help of Allâh?" Yes! Certainly, the Help of Allâh is near!. Or think ye that ye will enter paradise while yet t here hath not come M. Pickthall: unto you the like of o f (that which came to) those who passed away before you ? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh co meth Allah's help ? Now surely Allah's help is nigh. Or do you think that you would enter the garden while yet the state of M.H. Shakir: those who have passed away before you has not come upon you; distress and affliction befell them and they were shaken viole ntly, so that the Apostle and those who believed with him said: When will the help of Allah come? Now No w surely the help of Allah is nigh! Yusuf Ali:
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They ask you as to what they t hey should spend. Say: "Whatever good things you spend, it is then for the parents and the kindred, and the orphans and the needy, and the wayfarer." And whatever good you do, Allah then is Knower of it indeed. They will ask you about what they should spend [in taxes]. SAY: 'Any T. J. Irving: money you contribute should be [first] spent on bot h your parents, close relatives, orphans, the needy and the wa yfarer. God is Aware of any good you do. T.U. Hilali-M. Khan: They ask you (O Muhammad SAW) what t hey should spend. Say: Whatever you spend of good goo d must be for parents and kindred and orphans and AlMasâkin (the poor) and the wayfarers, and whatever you do of good deeds, truly, truly, Allâh knows it well. They ask thee, (O Muhammad), what they shall spend. Say: that which M. Pickthall: ye spend for good (must go) to parents and near kindred and orphans orp hans and the needy and the t he wayfarer. And whatsoever good ye do, do , lo! Allah is Aware of it. They ask you as to what they should spend. Say: Whatever wealth you M.H. Shakir: spend, it is for the parents and the near of kin and the o rphans and the needy and the wayfarer, and whatever what ever good you do, Allah surely knows it. Zohurul Hoque:
Verse 2:216 Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good goo d for you, and that ye love a thing t hing which is bad for you. But God knoweth, and ye know not. Fighting has been prescribed for you, but it is of dislike to you. And it Zohurul Hoque: may be that you dislike something while it is good for you; and it may be that you love something while it is bad for you. And Allah knows while you do not know. Fighting is also prescribed for you even though it may seem detestable T. J. Irving: to you. It may be that you detest something which is good for you; while perhaps you love something even though it is bad for you. God knows, while you do not know." T.U. Hilali-M. Khan: Jihâd (holy fighting in Allâh's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allâh knows but you do not know. Warfare is ordained for you, though it is hateful unto you; but it may M. Pickthall: happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not. Fighting is enjoined on you, and h is an object of o f dislike dislike to you; and it M.H. Shakir: may be that you dislike a thing while it is good for you, and it may be that you love a thing while wh ile it is evil for you, and Allah knows, while you do not know. Yusuf Ali:
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God to prevent access to t he path of God, to deny Him, Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die d ie in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be co mpanions of the Fire and will abide therein. They ask you concerning the Sacred S acred Month- fighting in it. Say: Zohurul Hoque: "Fighting in it is grave." But hindering from Allah's way, and denying Him and the Sacred Masjid, and turning out its people from there are still graver in the sight of Allah; and torture is more ser ious than slaughter. And they will not cease fighting with you until they turn you back from your religion if they can. And whoe ver of you turns back from his religion, then dies while he is an Unbe liever, these then,- their deeds go in vain in this world and in the Hereafter. And t hese are the fellows of the Fire, in it they abide. They will ask you about fi fighting ghting during the hallowed month. SAY: T. J. Irving: "Fighting in it is serious, while obstructing God's way, disbelief in Him and the Hallowed Mosque, and turning His people out of it are even more serious with God. Even dissensi d issension on is more serious than killing." They will never stop fighting you until they make you abandon your religion if they can manage to do so. Anyone of you who abandons his religion and dies while he is a d isbeliever will find their actions will miscarry in this world and the Hereafter. Those [will become] inmates o the Fire; they will remain there. T.U. Hilali-M. Khan: AndkkThey ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th 12t h months of the Islâmic calendar). Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allâh is to prevent mankind from foll fo llowing owing the Way Wa y of Allâh, to disbelieve in Him, to prevent access to Al-Masji Al-Masjid-al-Harâm d-al-Harâm (at Makkah), and to driv drivee out its inhabitants, and Al-Fitnah is worse than killing. And they will never cease fighting you until they turn you back from your religion (Islâmic Monotheism) if they can. And whosoever of you turns back from his religion and d ies as a disbeliever, then his deeds will be lost in this life and in the Herea fter, and they will be the dwellers of the Fire. They will abide therein forever." They question thee (O Muhammad) with regard to warfare in the M. Pickthall: sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel His people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they t hey whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein. They ask you concerning the sacred month about fighting in it. Say: M.H. Shakir: Fighting in it is a grave matter, and hindering (men) from Allah's way and denying Him, and (hindering men from from)) the Sacred Mosque and turning its people out of it, are still graver with Allah, and persecution MIA
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is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever of you turns back from his religion, then he dies d ies while an unbeliever-- these it is whose works shall go for nothing in this wo rld and the hereafter, and they are the inmates of the fire; therein they shall abide.
Verse 2:218 Those who believed and those t hose who suffered exile and fought (and strove and struggled) in the path of God,- they have the hope of the Mercy of God: And God is Oft-forgiving, Most Merciful. Verily as to those who believed, and t hose who have migrated, and Zohurul Hoque: struggled hard in Allah's way,- these do hope for Allah's mercy. mercy. And Allah is Protector, most Rewarding. Those who have believed and who have migrated and striven for God's T. J. Irving: sake may expect to receive God's mercy, for God is Forgiving, Merciful. T.U. Hilali-M. Khan: Verily, those who have believed, and those who have emigrated (for Allâh's Religion) and have striven hard in the Way of Allâh, all these hope for Allâh's Mercy. And Allâh is Oft-Forgiving, Oft-Forg iving, Most-Merciful. Most-Merciful. Lo! those who believe, and those who emigrate (to escape the M. Pickthall: persecution) and strive in the way of Allah, t hese have hope of Allah's mercy. Allah is Forgiving, Forg iving, Merciful. Surely those who believed and those t hose who fled (their home) and strove M.H. Shakir: hard in the way of Allah these hope for the mercy of Allah and Allah is Forgiving, Merciful. Yusuf Ali:
Verse 2:219 They ask thee concerning wine a nd gambling. Say: "In them is great sin, and some profit, for men; but the t he sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth God Make clear to you His Signs: In order that ye may considerThey ask you about the intoxicants and games of chance. Say: "In both Zohurul Hoque: these there is a great sin and benefit for people; but the sin of o f it is more serious than their benefits." And they ask you as to what they should spend. Say: "What you can spare." Thus do es Allah make clear to you His Messages, that perhaps you may reflectThey will ask you about li liquor quor and gambling. ga mbling. SAY: In each of them T. J. Irving: there lies serious vice as well as some benefits for mankind. Yet their vice is greater than their usefulness." They may ask you what to spend. SAY: "As much as you can spare!" Thus Thu s God explains His signs to you so that you may meditate T.U. Hilali-M. Khan: They ask you (O Muhammad SAW) concerning alco holic drink and gambling. Say: "In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit." And they ask you what they ought to spend. Say: Sa y: "That which is beyond your needs." Thus Allâh makes clear to you His Laws in order that you may give thought.". They question thee about strong drink and ga mes of chance. Say: Sa y: In M. Pickthall: Yusuf Ali:
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both is great sin, and (some) (so me) utility utility for men; but the sin of o f them is greater than their usefulness. And they ask thee what they ought to spend. Say: that which is superfluous. Thus Allah maketh p lain to you (His) revelations, that haply ye may reflect. They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the communications, that you may ponder.
Verse 2:220 (Their bearings) on this life and the Hereafter. T hey ask thee concerning orphans. Say: "The best t hing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but Go d knows the man who means mischief from the man who means good. And if God had wished, w ished, He could have put you into difficulties: difficulties: He is indeed Exalted in Power, Wise." concerning this world and the Hereafter. Herea fter. And they ask you about the Zohurul Hoque: orphans. Say: "To set right for them is the best." And if you become copartners with them, then they are your brethren. But Allah knows the mischief-makers from the right doers. And if Allah had willed He could certainly have made difficult for you; surely Allah is Exalted in Might, most Wise. concerning this world and the Hereafter. Herea fter. They will ask you about T. J. Irving: orphans. SAY: "To improve their lot is best; if you you have any dealings with them, [remember] they are your brethren. God distinguishes the plunderer from the improver. If God so wished, He might crush you. God is Powerful, Wise. T.U. Hilali-M. Khan: In (to) this worldly life and in the Hereafter. And they ask you concerning orphans. Say: "The best t hing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allâh knows him who means mischief (e.g. to swallow their property) from him who means good (e.g. to save their property). And if Allâh had wished, He could have put you into difficulties. Truly, Allâh is All-Mighty, All-Wise." Upon the world and the Hereafter. Herea fter. And they question thee concerning M. Pickthall: orphans. Say: To improve their lot is best. And if ye mingle your affairs with theirs, then (they are) your brothers. Allah knoweth him who spoileth from him who improveth. Had Allah willed He could have overburdened you. Allah is Mighty, Wise. On this world and the hereafter. And they ask you concerning the M.H. Shakir: orphans Say: To set right for them (their affairs) is good, and if you you become co-partners with them, they are your brethren; and Allah knows the mischief-maker and the pacemaker, pace maker, and if Allah had pleased, He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise. Yusuf Ali:
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slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But God beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise. And do not marry the idolatresses until they believe; believe; while a believing Zohurul Hoque: maid is better than an ido latress, even though she allures you. And do not give in marriage to idolaters until they believe, while a believing slave is better than a polytheist even though t hough he allures you. These invite to the Fire, while Allah calls to the t he Garden and forgiveness with His authority; and He makes clear His Messages for mankind that perhaps they may mind. Do not marry women who associate [others with God] until they T. J. Irving: believe. A believing maid is better bett er than an associating woman, no matter how attractive she may seem to you. Do not let [your daughters] marry men who associate [others with God] until the latter believe; a believing slave is better than an associator, no matter how attractive he may seem you. Those people peo ple invite (one) to the Fire while God invites (us) to the Garden and to forgiveness through His permission. permission. He explains His signs to mankind in order ord er that they may bear them in mind. T.U. Hilali-M. Khan: And do not marry Al-Mushrikât (idolatresses, etc.) till they believe (worship Allâh Alone). And indeed a slave wo man who believes is better than a (free) Mushrikah (idolatress, etc.), even thoug h she pleases you. And give not (your daughters) in marriage to AlMushrikûn till they believe (in Allâh Alone) and ver ily ily,, a believing slave is better than a (free) Mushrik (idolater, etc.), even t hough he pleases you. Those (Al-Mushrikûn) invite you to the Fire, but Allâh invites (you) to Paradise and Forgiveness by His Leave, and makes His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember. Wed not idolatresses till they believe; for lo! a believing bo ndwoman is M. Pickthall: better than an idolatress though she please you; and give not your daughters in marriage to idolaters till they believe, for lo! a believing slave is better than an idolater though t hough he please you. These invi invite te unto the Fire, and Allah inviteth unto the Garden, and unto forgiveness by His grace, and expoundeth His H is revelations to mankind that haply they may remember. And do not marry the idolatresses until they believe, believe, and certainly a M.H. Shakir: believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, t hat they may be mindful. Section 28
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Verse 2:222 They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away awa y from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by God. For Fo r God loves those who turn to Him constantly and He loves those who keep themselves pure and clean. And they ask you concerning the t he menstruation. Say: "It is harmful; so Zohurul Hoque: keep aloof from women during the menstruation, and do not approach them until they are clean. But when they have cleansed themselves you come to them in any manner as Allah has ordained you." Allah certainly loves the turners, and He loves the strivers to purification. They will ask you about menstruati menstruation. on. SAY: "It is a nuisance, so keep T. J. Irving: away from women during menstruation. Do not approach them until they are cleansed. Once they t hey cleanse themselves, then go to them just as God has commanded you to do. God loves the penitent and He loves those who try to keep clean. T.U. Hilali-M. Khan: They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allâh has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allâh loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers, etc.). They question thee (O Muhammad) concerning co ncerning menstruation. Say: It is M. Pickthall: an illness, so let women alone at such times and go not in unto them t hem till they are cleansed. And when they t hey have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness. And they ask you about menstruati menstruation. on. Say: It is a discomfort; discomfort; therefore M.H. Shakir: keep aloof from the women dur ing the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them t hem as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves. Yusuf Ali:
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Your wives are as a t il ilth th unto you; so approach your tilth when or how ye will; but do some good goo d act for your souls beforehand; and fear God. And know that ye are to meet Him (in the Hereafter), and g ive (these) good tidings to those who believe. Your wives are a farm for you; so co me to your farm as-and-when you please, and take steps for yourselves. yourselves. And revere Allah; and a nd know that you are going to meet Him. And give glad tidings to the Be lievers. Your wives are [meant] for you to cu ltivate: so go to your cultivation whenever you wish. Send things t hings on ahead for yourselves, and heed 172 | P a g e
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God; know that you will be meeting Him. Proclaim such to believers! T.U. Hilali-M. Khan: Your wives are a tilth for you, so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus), when or how you will, and send (good deeds, or ask Allâh to bestow upon you pious offsprin o ffspring) g) before you for your ownselves. And fear Allâh, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers (O Muhammad SAW). Your women are a til t ilth th for you (to cultivate) so go to your tilth as ye M. Pickthall: will, and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad). Your wives are a tilth for you, so go into your tilth when you like, and M.H. Shakir: do good beforehand for yourselves, and be careful (of your duty) to Allah, and know that you will meet Him, and give good news to t he believers.
Verse 2:224 And make not God's (name) an excuse in your oaths o aths against doing good, or acting rightly, or making peace between persons; for God is One Who heareth and knoweth k noweth all things. And do not make Allah the t he butt of your oaths for your acting Zohurul Hoque: righteously, and your practicing reverence, and making peace between mankind. And Allah is all-Hearing, all-Knowin a ll-Knowing. g. Do not use God as an excuse in your oaths, to keep yourselves from T. J. Irving: being virtuous, doing your duty, and improving matters among mankind God is Alert, Aware. T.U. Hilali-M. Khan: And make not Allâh's (Name) an excuse in your oaths against your doing good and acting piously, and making peace among mankind. And Allâh is All-Hearer, All-Knower (i.e. do not swear much and if you have sworn against doing something good then give an expiation for the oath and do good). And make not Allah, by your your oaths, o aths, a hindrance to your being M. Pickthall: righteous and observing your duty unto Him and making peace among mankind. Allah is Hearer, Knower. And make not Allah because of your swearing (by Him) an obstacle to M.H. Shakir: your doing good and guarding (against evil) and making peace between men, and Allah is Hearing, Knowing. Know ing. Yusuf Ali:
Verse 2:225 God will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing. Allah does not catch you for what is vain in your oaths; but He catches Zohurul Hoque: you for what your hearts have earned, for Allah is most Forgiving, Forbearing. God does not take you to task for any idle talk in your oaths, but He T. J. Irving: does take you to task t ask for whatever your hearts have earned. God is Forgiving, Lenient. T.U. Hilali-M. Khan: Allâh will not call you to account for that which is unintentional in Yusuf Ali:
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your oaths, but He will call you to account for that which your hearts have earned. And Allâh is Oft-Forgiving, Most-Forbearing. Allah will not take you to task t ask for that which is unintentional in your oaths. But He will take you to task for that which your hearts have garnered. Allah is Forgiving, Clement. Allah does not call you to account for what is vain in your oaths, oat hs, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing.
Verse 2:226 For those who take t ake an oath for abstention from their wives, a wa itin iting g for four months is ordained; if then they return, God is Oft-forgiving, Most Merciful Merciful.. Those who swear off from their wives,- they have to wait for four Zohurul Hoque: months; but if they resolve, then Allah is surely most Forgiving, most Rewarding. Those who fail to [have intercourse with] their wives, should lie low T. J. Irving: for four months longer. If they should then change their minds, well God is Forgiving, Forg iving, Merciful. relat ion with their wives T.U. Hilali-M. Khan: Those who take an oath not to have sexual relation must wait four months, then if they return (change t heir idea in this period), verily, Allâh is Oft-Forgiving, Mo st Merciful. Those who forswear their wives must wait four months; then, if they M. Pickthall: change their mind, lo! Allah is Forgiving, Forg iving, Merciful. Those who swear that they t hey will not go in to their wives should wait M.H. Shakir: four months; so if they go back, t hen Allah is surely Forgiving, Merciful. Yusuf Ali:
Verse 2:227 But if their intention is firm for divorce, God heareth and knoweth all things. But in case they have resolved reso lved on divorce, then Allah is surely allZohurul Hoque: Hearing, all-Knowing. However if they insist on a divorce, Go d s Alert, Aware. T. J. Irving: upo n divorce, then Allâh is All-Hearer, AllT.U. Hilali-M. Khan: And if they decide upon Knower. And if they decide upon upo n divorce (let them remember that) Allah is M. Pickthall: Hearer, Knower. And if they have resolved on a divorce, then Allah is surely Hearing, M.H. Shakir: Knowing. Yusuf Ali:
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Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what God Hath created in their wombs, if they have faith in God and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have r ights similar similar to the t he rights against them, according to what is equitable; but men have a degree (of advantage) over them. And God is Exalted in Power, Wise. 174 | P a g e
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And the divorced women wo men must keep themselves waiting for three courses. And it is not lawful for them to conceal that which Allah has created in their wombs, if they believe in Allah and the Future Day. And their husbands have a better right to take them back in the meanwhile, if they wish for reconciliation. And they have r ights similar to those against them in a just manner. Yet men have a stage above them. And Allah is Exalted in Might, most Wise. Divorced women should wait [alone] by themselves for three T. J. Irving: menstrual periods; it is not lawful for them to hide what Go d has created in their wombs if they believe in God and the Last Day. Their husband ought to take them back meanwhile in case they want a reconciliation. Women have the same [rights in relat ion to their husbands] as are expected in all decency from them; while men stand a step above them. God Go d is Powerful, Wise. T.U. Hilali-M. Khan: And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to co nceal what Allâh has created in their wombs, if they believe in Allâh and the Last Da y. And their husbands have the t he better right to take them back in that period, if they wish for reconciliation. And they (women) have r ights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards o bedience and respect, etc.) to what is reasonable, but men have a degree (of responsibili respo nsibility) ty) over them. And Allâh is All-Mighty, All-Wise. Women who are divorced shall wait, wait, keeping keep ing themselves apart, three M. Pickthall: (monthly) courses. And it is not lawful for them that t hey should should conceal that which Allah hath created creat ed in their wombs if they are believers in Allah and the Last Da y. And their husbands would do better to take them back in that case if they desire a reco nciliation. And they (women) have rights similar to those (of men) over t hem in kindness, and men are a degree above them. Allah is Mighty, Might y, Wise. And the divorced women wo men should keep themselves in waiting for three M.H. Shakir: courses; and it is not lawful for them that they should co nceal what Allah has created in their wombs, wo mbs, if they believe in Allah and the last day; and their husbands have a better b etter right to take them back in the meanwhile if they wish for reconciliation; and they have r ights similar similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise. Zohurul Hoque:
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Verse 2:229 Yusuf Ali:
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A divorce is only permissible twice: after that, the parties should either hold Together on equitable equ itable terms, or separate with kindness. It is not lawful for you, (Men), to take back any o f your gifts (from your your wives), except when both parties fear that they would be unable to keep the limits ordained by God. If ye ( judges) do indeed fear that they would be unable to keep the limits ordained by God, there is no blame on either of them if she give something for her freedom. These are the limits ordained by God; so do not transgress them if any do t ransgress the limits ordained by God, such persons wrong (Themselves as well as 175 | P a g e
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others). Divorce may be twice; then there shou ld be keeping with fairness or Zohurul Hoque: leaving with goodness. And it is not lawful for you to take back any part of what you have given them, except when both fear that they cannot remain within the bounds of Allah. But if you fear that they cannot remain within the bounds of Allah there is no blame on them by what she becomes free. These are the bounds of Allah, therefore t herefore do not exceed them; and whoever exceeds the bounds of Allah, these then are themselves the wrongdoers. Divorce may be [pronounced] twice; then [ it means] either to retain T. J. Irving: [your mate] in all decency, or else part from [the other partner] with (all) kindness. It is not lawful for you to take anything you have given any women unless both parties fear they will not keep within God's limits. If you fear they will not keep within God's limits, then there is no blame on either of them if she buys him off. Such are God's limits, so do not exceed them; those who exceed God's limits are wrongdoers. a fter that, either you retain her on reasonable T.U. Hilali-M. Khan: The divorce is twice, after terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of o f your Mahr (bridal money given by the husband to his wife wife at the time of marriage) which you have given them, except when both bo th parties fear that they would be unable to keep the limits ordained by Allâh (e.g. to deal with each other o n a fair basis). Then if you fear that they would wou ld not be able to keep the t he limits limits ordained by Allâh, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul' (divorce). These are t he limits ordained by Allâh, so do not transgress them. And whoever transgresses the limits limits ordained o rdained by Allâh, then such are the Zâlimûn Zâ limûn (wrong-doers, etc.). Divorce must be pronounced twice and then (a woman) must be M. Pickthall: retained in honour or released in kindness. And it is not lawful for you that ye take from women aught of that which ye have given t hem; except (in the case) when both fear that they may not be able to keep within the limits (imposed by) Allah. And if ye fear that they may not be able to keep the limits of Allah, in that case it is no sin for either of them if the woman ransom herself. These are the limits (imposed by) Allah. Transgress them not. For whoso transgresseth Allah's limits: such are wrong-doers. Divorce may be (pronounced) twice, then keep (them) in good M.H. Shakir: fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits limits of Allah; then if you you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and w hoever exceeds the limi limits ts of o f Allah these it is that are the unjust.
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divorced her. In that case there is no blame on either of them if they re unite, provided they feel that they can k eep the limits ordained by God. Such are the limits ordained by God, which He makes plain to those who understand. But if he divorces her, then she is not lawful for him until after she has Zohurul Hoque: married a husband other than him. Now if he divorces her, then there t here is no blame on them t hem both if they turn to each other, pro vided they think that they can keep within the bounds of Allah. And these are the t he bounds of Allah, He makes them clear for a people who know. If he [finally] divorces her, she is not allowed [to remarry] him T. J. Irving: afterward, until she marries some husband other than him [in betwee n]. If [the latter later] divorces her, there is no blame on e ither of them if they return to one another, anot her, provided they both think they can keep within God's limits. Such are God's limits; He explains them to folk who know. T.U. Hilali-M. Khan: And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allâh. These are the limi limits ts of Allâh, which He makes plain for the people who have knowledge. And if he hath divorced her (the third time), then she is not lawful unto M. Pickthall: him thereafter until she hath wedded anot her husband. Then if he (the other husband) divorce her it is no sin for both of them that they come together again if they consider that they the y are able to observe the limi limits ts of Allah. These are the limi limits ts of Allah. He manifesteth them for people who have knowledge. So if he divorces her she shall not no t be lawful to him afterwards until she M.H. Shakir: marries another husband; then if he divorces d ivorces her there is no blame on them both if they return to each other (by marriage), if they think that they can keep within the limi limits ts of Allah, and these are the limits of Allah which He makes clear for a people who know..
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When ye divorce women, and they t hey fulfil the term of their ('Iddat), either take them back on o n equitable terms or set them free on equitable terms; but do not take them back t o injure them, (or) to take undue advantage; if any one does do es that; He wrongs his own soul. Do not treat God's Signs as a jest, but solemnly rehearse God's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear God, and know kno w that God is well acquainted with all things. And when you divorce women and they complete their term, then retain them in kindness or set them free with kindness. And do not detain them wrongfully,- so that you may transgress; and whoever do es that he has indeed done injustice to his soul. And do not take the commandments of Allah as a mockery, rather remember the favor of Allah upon you, and what He has revealed to you of the Scripture and the Wisdom, He admonishes you by it. And revere Allah, and know 177 | P a g e
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that Allah is Knower of all things. Once you divorce women, and they have reached the end of their T. J. Irving: waiting period, then either retain them in all dece ncy or part from them decently. Do not retain them just to act mean with them; anyone who does that merely hurts himself. Do not take God's signs as a joke! Remember God's favor towards you, and anything He has sent down to you out of the Book Boo k and wisdom for your instruction. Heed God and know that God is Aware of everything. T.U. Hilali-M. Khan: And when you have divorced women and they have fulfilled the term of their prescribed period, either take the m back on reasonable basis or set them free on reasonable basis. But do not take them back to hurt them, and whoever does do es that, then he has wronged himself. And t reat not the Verses (Laws) of Allâh as a jest, but remember Allâh's Favours on you (i.e. Islâm), and that which He has sent down to you of the Book (i.e. the Qur'ân) and Al-Hikmah (the Prophet's Sunnah - legal ways - Islâmic jurisprudence, etc.) whereby He instructs you. And fear Allâh, and know that Allâh is All-Aware of everything. When ye have divorced women, and they have reached their term, then M. Pickthall: retain them in kindness or release them in kindness. Retain them not to their hurt so that ye transgress (the limits). He who doeth that hath wronged his soul. Make not the revelations of Allah a laughing-stock (by your behaviour), but remember Allah's grace upon you and that which He hath revealed unto u nto you of the Scripture and of wisdom, whereby He doth exhort you. Observe your duty to Allah and know that Allah is Aware of all things. And when you divorce d ivorce women and they reach their prescribed time, M.H. Shakir: then either retain them in good goo d fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah's communications for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing admo nishing you thereby; and be careful (of your duty to) Allah, and know t hat Allah is the Knower of all things. Section 30
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When ye divorce women, and they t hey fulfil the term of their ('Iddat), do not prevent them from marrying their (former) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in God and the Last Day. That is (the course cou rse Making for) most virtue and purity amongst you and God knows, and ye know not. And when you divorce d ivorce women and they complete their term, then do not hinder them from marrying their husbands, when they have agreed among themselves with fairness. Thus is admonished w ith this he who among you believes in Allah and the t he Future Day. This is cleaner for you and purer. And Allah knows while you do not know. Whenever you divorce women and they have reached the end their waiting period, do not hinder h inder them from marrying their [new] husbands 178 | P a g e
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if they have agreed to do so with proper formalities formalities among a mong themselves. Whoever among you believes in God and the Last Day is instructed to act thus; that is purer for you as well as more orderly. God knows while you do not know [what is fitting]. T.U. Hilali-M. Khan: And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis. This (instruction) is an admonition for him among you who believes in Allâh and the Last Day. Da y. That is more virtuous and purer for you. Allâh knows and you know not. And when ye have divorced d ivorced women and they reach their term, p lace M. Pickthall: not difficulties in the way of their marrying their husbands if it is agreed between them in kindness. k indness. This is an admonition for him among you who believeth in Allah and t he Last Day. That is more virtuous for you, and cleaner. Allah knoweth; ye know not. And when you have divorced women and they have ended-- their term M.H. Shakir: (of waiting), then do not prevent them from marrying their husbands when they agree among themselves the mselves in a lawful manner; with this is admonished he among you who believes in Allah and the last day, this is more profitable and purer for you; and Allah kno ws while you do not know. .
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The mothers shall give such to t heir offspring offspring for two whole who le years, if the father desires to complete the term. t erm. But he shall bear the cost of their food and clothing on equitable eq uitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account o f his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after a fter due consultation, there is no blame on t hem. If ye decide on a foster-mother for your offspring, offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear God and know that God sees well what ye do. And the mothers should suckle their children for two full years, for him who wishes to complete the suckling. And it is on the father- to him their food and their clothing with fairness. No soul will be burdened but to its capacity; neither will a mother be made to suffer injury on account of her child, nor the father- on him be on account of his child; and on the heir is the like of that. But if they both desire weaning by agreeing between them and counseling, co unseling, then there is no blame on t hem. And if you desire to provide a wet -nurse for your children, there is no blame on you then, t hen, provided you agree on what you pa y with fairness. fairness. And revere Allah, and know that Allah is Seer of what you do. Mothers should breastfeed their children two full years, provided they want to complete the nursing. The family head must support women and clothe them properly. Yet no person is charged with more than he can cope with. w ith. No mother should be made to suffer because of her child, nor family head because of his h is child. An heir has the same [duties] in that respect. If they both prefer to wean [the child] when 179 | P a g e
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they have agreed terms and consulted co nsulted together, it should not be held against them; so if you want to find a wetnurse for your children, it should not be held against you, provided you hand over whatever you may have given in all decency. Heed God and know that God is Observant of anything you do. T.U. Hilali-M. Khan: The mothers shall give suck to t heir children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the t he cost of the mother's food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfai u nfairly rly on account of her child, nor father on account of his child. And on the (father's) heir is incumbent the like of that (which was incumbent o n the father). If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them. And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on reasonable basis. And fear Allâh and know that Allâh is All-Seer of what you do. Mothers shall suckle their children for two whole years; (that is) for M. Pickthall: those who wish to complete the t he suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upo n the father of the child. No-one should be charged beyond his capacity. A mother should shou ld not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent o n the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do. And the mothers should suckle their children for two whole years for M.H. Shakir: him who desires to make complete the t he time of suckling; and their maintenance and their clothing must be-- borne by the father according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir, but if both des ire weaning by mutual consent and counsel, there is no blame on them, and if you wish to engage a wet-nurse wet -nurse for your children, there is no blame on you so long as you pay what you promised for according to usage; and be careful of (your duty to) Allah and know that t hat Allah sees what you do.
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If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And God is well acquainted with what ye do. And those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten. So when they have 180 | P a g e
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completed their term, then there is no blame on you in what they do for themselves in fairness. And Allah is Aware of what you do. Those of you who pass away and leave spouses behind, let [the latter] T. J. Irving: hold themselves back for four months and t en [days more]. Once they reach the end of o f their term, you are not responsible for however they may dispose of themselves with due formali formality. ty. God is Informed of anything you do. t hem, they (the T.U. Hilali-M. Khan: And those of you who die and leave wives behind them, wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfill fulfilled ed their term, t erm, there is no sin on you if they (the wives) dispose of themselves in a just and honourable manner (i.e. they can marry). And Allâh is Well-Acquainted with what you do. Such of you as die d ie and leave behind them wives, they (the wives) shall M. Pickthall: wait, keeping themselves apart, four months and t en days. And when they reach the term (prescribed for them) then there is no sin for you in aught that they may do with w ith themselves in decency. Allah is informed of what ye do. And (as for) those of you who die and leave wives behind, they should M.H. Shakir: keep themselves in waiting for four months and t en days; then when they have fully attained their term, there is no blame o n you for what they do for themselves in a lawful manner; and Allah is aware of what you do..
Verse 2:235 There is no blame on you if ye make an offer of betrothal or hold it in your hearts. God knows that ye cherish them in your hearts: But do not make a secret contract co ntract with them except in terms Honourable, nor resolve on the tie of marriage till the term t erm prescribed is fulfilled. fulfilled. And know that God Knoweth what is in your hearts, and take heed of Him; and know that God is Oft-forgiving, Most Forbearing. And there is no blame on you by what you make an o ffer of marriageZohurul Hoque: proposal to women, or you keep it concealed in your minds. Allah knows whether you will remember them, yet do not give promise to them secretly except that you speak an honorable speech. And do not confirm the marriage tie until the prescribed term reaches its end. And know that Allah knows what is in your minds, therefore beware of Him; and know that Allah is indeed Protector, Forbearing. It should not be held against aga inst you concerning whatever you propose in T. J. Irving: the way of becoming engaged to such women, or may keep yourselves; God knows that you will w ill bear them in mind. However do not propo se anything to them secretly unless you utter a formal statement. Do not tie the marriage knot until the decree has become final; know that God knows whatever is on your minds, so be careful with Him! Know that God is Forgiving, Lenient. T.U. Hilali-M. Khan: And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allâh knows that you will remember them, but do not make a promise of contract with them in secret except that you speak an honourable saying according to t he Islâmic law (e.g. you can say to her, "If one finds a wife w ife like you, he will be happy"). And do not Yusuf Ali:
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consummate the marriage until the term prescribed is fulfilled. And know that Allâh knows what is in your minds, so fear Him. And know that Allâh is Oft-Forgiving, Most Forbearing. There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knowet h that ye will remember them. But plight not your troth with women e xcept by uttering a recognised form of words. And do not consummate the marriage until (the term) prescribed is run. Know that Allah knoweth what is in your minds, so beware of Him; and know that Allah is Forgiving, Clement. And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; Allah knows that you win mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing. Section 31
Verse 2:236 There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow o n them (A suitable gift), the wealthy according to his means, and the poor according to his means;A gift of a reasonable amount is due from those who wish to do the right thing. There is no blame on you if you divorce women while yet you have not Zohurul Hoque: touched them, nor you have fixed for them a portion. And pro vide for them- on the well-to-do according to his means, and the straitened according to his means,- a provisi provision on with fairness. A duty on the t he doers of good. It will not be held against you if you divorce women when you have T. J. Irving: never had any contact with them, nor assigned them any living. Provide for them, the well-to-do we ll-to-do according to his means and the straitened according to his means; an assignment is due in all decency from those who act kindly. T.U. Hilali-M. Khan: There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed unto them their Mahr (bridal money given by the husband to his wife at the time of marriage). But bestow on them ( a suitable gift), gift), the t he rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good. It is no sin for you if ye divorce women while yet ye have not touched M. Pickthall: them, nor appointed unto them t hem a portion. Provide for them, the rich according to his means, and t he straitened according to his means, a fair provision. (This is) a bounden duty for tho se who do good. There is no blame on you if you divorce women when you have not M.H. Shakir: touched them or appointed for them a portion, and make provision for them, the wealthy according to his means and the straitened in Yusuf Ali:
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circumstances according to his h is means, a provision according to usage; (this is) a duty on the doers of o f good (to others).
Verse 2:237 And if ye divorce them the m before consummation, but after the fixation of a dower for them, then the t he half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the ma n's half) is the nearest to righteousness. And do not forget Liberality Liberality between yourselves. For God sees well all that ye do. But if you divorce them before you have touched them while you have Zohurul Hoque: already appointed for them a portion, po rtion, then half of what you have appointed unless they forgo or they forgo in whose hands is the marriage tie. And if you forgo, it is nearer to reverence. And do not forget benevolence between yourselves. Surely Allah is Seer of what you do. If you divorce women before you have had contact with them and have T. J. Irving: already assigned them a living, then [give them] half of what you have assigned [them] unless they forego it, or the man in who se hand lies the marriage knot foregoes it. That you forego it is nearer heedfulness. Do not forget to be generous with one another; God is Observant of whatever you do. T.U. Hilali-M. Khan: And if you divorce them before you have touched (had a sexual relation with) them, and you have appo inted unto them the Mahr (bridal money given by the husbands to his wife at the time of marriage), then pay half of that (Mahr), unless they (the women) agree to forego it, or he (the husband), in whose hands is the marriage tie, agrees to forego and give her full appointed Mahr. And to forego and give (her the full Mahr) is nearer to At-Taqwa (piety, right-eousness, etc.). And do not forget liberality liberality between yourselves. Truly, Truly, Allâh is All-Seer of what you do. If ye divorce them before ye have touched them and ye have appo inted M. Pickthall: unto them a portion, then t hen (pay the) half of that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is the marriage tie. To forgo is nearer to piety. And forget not kindness among yourselves. Allah is Seer o f what ye do. And if you divorce them before you have touched them and you have M.H. Shakir: appointed for them a portion, then t hen (pay to them) ha!f of what you have appointed, unless they relinquish or he shou ld relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the t he giving of free gifts between you; surely Allah sees what you do. Yusuf Ali:
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Guard strictly your (habit of) prayers pra yers,, especially the Middle Prayer; and stand before God in a devout (frame of mind). Be watchful over the Salat, S alat, and the most excellent Salat; and stand up before Allah with full devotion. Watch over prayers and [especially] the Middle Prayer; and stand up 183 | P a g e
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devoutly to [worship] God. T.U. Hilali-M. Khan: Guard strictly (five obligatory) AsSalawât (the prayers) especially the middle Salât (i.e. the best prayer 'Asr). And stand before Allâh with obedience [and do not speak to others during the Salât (prayers)]. Be guardians of your prayers, and of o f the midmost prayer, and stand up M. Pickthall: with devotion to Allah. Attend constantly to prayers and to the middle prayer and stand up M.H. Shakir: truly obedient to Allah.
Verse 2:239 If ye fear (an enemy), pray on foot, or riding, (as may be most convenient), but when ye are in security, celebrate God's praises in the manner He has taught you, which ye knew not (before). But if you are in fear, then t hen on foot or while riding; but when you are Zohurul Hoque: safe, then remember Allah as He has taught t aught you what you were not knowing. If you feel afraid while on foot or out o ut riding, then [perform it] once you T. J. Irving: feel safe. Remember God just as He has taught you what you did not know. Sa lât (pray) on foot or riding. And T.U. Hilali-M. Khan: And if you fear (an enemy), perfrom Salât when you are in safety, offer the Salât (prayer) in the manner He has taught you, which you knew not (before). And if ye go in fear, then (pray) standing or on horseback. And when M. Pickthall: ye are again in safety, remember Allah, as He hath taught you that which (heretofore) ye knew not. But if you are in danger, t hen (say your prayers) on foot or on M.H. Shakir: horseback; and when you are secure, then remember Allah, as. He has taught you what you did not know. Yusuf Ali:
Verse 2:240 Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (The residence), there is no blame on you for what they do with themselves, provided it is reasonable. And God is Exalted in Power, Wise. And those of you who die and leave wives behind, a legacy of Zohurul Hoque: maintenance of their wives for a year, without turning out. But if they go out, there is no blame on you then with regard to what they do about themselves in a fair manner. And Allah is Exalted in Might, most Wise. For those of you who pass away leaving [widowed] spouses, a will T. J. Irving: means making provision for a year without having them leave [home]. If any women should leave, then you are not to blame for however they may dispose of themselves in all decency. God is Powerful, Wise. T.U. Hilali-M. Khan: And those of you who die and leave behind wives should bequeath for their wives a year's maintenance and residence without t urning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g. lawful marriage). And Allâh is All-Mighty, All-Wise. All-Wise. [The order o rder of this Verse has been cancelled (abrogated) by Verse 4:12]. Yusuf Ali:
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(In the case of) those of o f you who are about to die and leave behind them wives, they should bequeath unto their wives a provision for the year without turning them out, but if they go o ut (of their own accord) there is no sin for you in that which they do of themselves within their rights. Allah is Mighty, Wise. And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise.
Verse 2:241 For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous. And for the divorced women a provision with fairness; a duty on the Zohurul Hoque: reverent. Divorced women should have some so me provision [made] for them as a T. J. Irving: duty binding on the heedful. T.U. Hilali-M. Khan: And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqûn (the pious - see V.2:2). For divorced women a provision in kindness: a duty for those who M. Pickthall: ward off (evil). And for the divorced women (too) provisi provision on (must ( must be made) according M.H. Shakir: to usage; (this is) a duty on those who guard (against evil). Yusuf Ali:
Verse 2:242 Thus doth God Make clear c lear His Signs to you: In order that ye may understand. In this way Allah makes clear to you His H is Messages so that you may Zohurul Hoque: understand. Thus God explains His signs to you, so you may use your reason. T. J. Irving: T.U. Hilali-M. Khan: Thus Allâh makes clear His Ayât (Laws) to you, in order that you may understand. Thus Allah expoundeth unto you His revelations so that ye may M. Pickthall: understand. Allah thus makes clear to you His communications that you may M.H. Shakir: understand. Yusuf Ali:
Section 32
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Didst thou not Turn by vision to those t hose who abandoned their homes, ho mes, though they were thousands (In number), for fear of death? God said to them: "Die": Then He restored them to life. For God is full of bounty to mankind, but Most of them are ungrateful. u ngrateful. Have you not considered those who went out from their homes- and they were thousands- for fear of death? Then Allah said to them: "Die", then He revived them. Allah is indeed Possessor of bounty upon mankind; but most of the people do not give thanks. Have you not seen those who have left their homes? There were 185 | P a g e
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thousands of them risking death! God told them: "D ie!"; then He revived them. God possess po ssesses es bounty for mankind, even though t hough most men do not act grateful. t hink of those who went forth from T.U. Hilali-M. Khan: Did you (O Muhammad SAW) not think their homes in thousands, fearing death? Allâh said to them, "Die". And then He restored them to life. Truly, Truly, Allâh is full of Bounty to mankind, but most men thank not. Bethink thee (O Muhammad) of those o f old, who went forth from M. Pickthall: their habitations in their thousands, fearing death, and Allah said unto them: Die; and then He brought bro ught them back to lif life. e. Lo! Allah is a Lord of Kindness to mankind, but most of o f mankind give not thanks. t hanks. Have you not considered those who went forth from their homes, for M.H. Shakir: fear of death, and they t hey were thousands, then Allah said to them, D ie; again He gave them t hem life; most surely Allah is Gracious to people, but most people are not grateful grateful..
Verse 2:244 Then fight in the cause of God, and know that God Heareth and knoweth all things. And fight in the way of o f Allah, and know that Allah is all-Hearing, allZohurul Hoque: Knowing. Fight in God's way and know t hat God is Alert, Aware. T. J. Irving: T.U. Hilali-M. Khan: And fight in the Way of Allâh and k now that Allâh is All-Hearer, AllKnower. Fight in the way of Allah, and k now that Allah is Hearer, Knower. M. Pickthall: And fight in the way of o f Allah, and know that Allah is Hearing, M.H. Shakir: Knowing. Yusuf Ali:
Verse 2:245 Who is he that will loan loan to God a beautiful loan, which God will double unto his credit and multiply mu ltiply many times? It is God that giveth (you) Want or plenty, and to Him shall be your return. Who is there that will lend to Allah a goodly loan? Then He will Zohurul Hoque: double it for him many a doubling. do ubling. For, Allah receives and amplifies; and to Him you will be returned. Who is there to offer God a handsome loan, so He may compound co mpound it T. J. Irving: many times over for him? God both withholds w ithholds and bestows; to Him will you return. T.U. Hilali-M. Khan: Who is he that will lend to Allâh a goodly loan so that He may multiply it to him many times? And it is Allâh that decreases o r increases (your provisions), provisions), and unto Him you shall return. Who is it that will lend unto Allah a go odly loan, so that He may give M. Pickthall: it increase manifold ? Allah straiteneth and enlargeth. Unto Him ye will return. Who is it that will offer of Allah a goodly gift, so He will multiply it to M.H. Shakir: him manifold, and Allah straitens and amplifies, and you shall be returned to Him. Yusuf Ali:
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Hast thou not Turned thy t hy vision vision to t o the Chiefs of the Children of o f Israel after (the time of) Moses? they said to a pro phet (That was) among them: "Appoint for us a king, that we May fight in the cause of o f God." He said: "Is it not possible, if ye were co mmanded to fight, that that ye will not fight?" They said: "How could co uld we refuse to fight in the cause of God, seeing that we were turned out of our homes and our families?" but when they were commanded co mmanded to fight, they turned back, except a small band among them. But God Has full knowledge of those who do wrong. Have you not considered the Council of the Children of Israil after Zohurul Hoque: Musa: when they said to a nabi to them: "Appoint for us a king that we may fight in Allah's way." He said: "May it not be with you that if fighting is prescribed for you, you will not fight?" They said: " And what have we that we should not fight in the way of Allah, while we have indeed been expelled from our homes and of our children?" Yet when fighting was prescribed for them, they turned back except a few of them. But Allah is Knower o f the wrongdoers. Have you not seen how the councilors for the Children of Israel told a T. J. Irving: prophet of theirs [who came] after Moses: "Send us a king; we will fight for God's sake." He said: "Perhaps you w ill not fight even though fighting has been prescribed for you." They T hey said: "What do we have to keep us from fighting for God's sake? We a nd our children have been turned out of our homes!" Yet whenever fighting was prescribed for them, all but a few of them turned away. God is Aware as to who are evildoers. tho ught about the group of the Children of Israel after T.U. Hilali-M. Khan: Have you not thought (the time of) Musâ (Moses)? When they said to a Prophet of theirs, "Appoint for us a king and we will fight in Allâh's Way." He said, "Would you then refrain from fighting, if fighting was prescribed for you?" They said, "Why should we not fight in Allâh's Way while we have been driven out o f our homes and our children (families have been taken as captives)?" But when fighting was ordered for them, they turned away, all except a few of them. And Allâh is All-Aware of the Zâlimûn (polytheists and wrong-doers). wrong-do ers). Bethink thee of the leaders of the Children of Israel after Moses, how M. Pickthall: they said unto a prophet whom they had: Set up for us a king and we will fight in Allah's way. He said: Would ye then refrain from fighting if fighting were prescribed for you ? They said: Why shou ld we not fight in Allah's way when we have been driven from our dwellings with our children ? Yet, when fighting was prescribed for them, they turned away, all save a few of them. Allah is aware of evil-doers. Have you not considered the chiefs of the children of Israel after Musa, M.H. Shakir: when they said to a prophet of theirs: Raise up for us a king, k ing, (that) we may fight in the way of Allah. He said: Ma y it not be that you would wo uld not fight if fighting is ordained for you? They said: And what reason have we that we should not fight in the way of Allah, and we have indeed been compelled to abandon our homes and our children. But when fighting was ordained for them, they turned back, except a few of them, and Allah knows the unjust. Yusuf Ali:
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Verse 2:247 Their Prophet said to them: "God hath appointed Talut as king over you." They said: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?" He said: "God hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: God Granteth His authority to whom He p leaseth. God careth for all, and He knoweth a ll things." And their nabi said to them: t hem: "Allah has indeed raised for you Ta lut to Zohurul Hoque: be a king." They said: "How can he have the kingdom over us, while we have a better bett er right to the kingdom than him, for he has not been given abundance of wealth?" He said: "Surely Allah has elected him over you, and He has increasingly given him abundance of knowledge and physique. And Allah gives His kingdom k ingdom to whom He pleases; for Allah is all-Pervading, all-Knowing." a ll-Knowing." Their prophet told them: "God has sent Saul as a king for you." They T hey T. J. Irving: said: "How could he hold ho ld control over us, since we are fitter to exercise control than he is? He has not no t been given ample a mple wealth." He said: "God has singled him out for you you and added plenty to his knowledge and physique. God gives his control to anyone He wishes; God is Boundless, Aware." t hem, "Indeed Allâh has appointed T.U. Hilali-M. Khan: And their Prophet (Samuel) said to them, Talût (Saul) as a king over you." They said, "How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth." He said: "Verily, Allâh has chosen him above you and has increased him abundantly in knowledge and stature. And Allâh grants His Kingdom to whom He wills. And Allâh is AllSufficient for His creatures' needs, All-Knower." Their Prophet said unto them: Lo! Allah hath raised up Saul to be a M. Pickthall: king for you. They said: How can he have kingdom over us when we are more deserving of the kingdom than he is, since he hath not been given wealth enough ? He said: Lo! Allah hath chosen him above you, and hath increased him abundantly abunda ntly in wisdom and stature. Allah bestoweth His Sovereignty on whom He will w ill.. Allah is All-Embracing, All-Knowing. And their prophet said to them: Surely Allah has raised T alut to be a M.H. Shakir: king over you. They said: How can he hold kingship over o ver us while we have a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His H is kingdom to whom He pleases, and Allah is Amplegiving, Knowing. Know ing. Yusuf Ali:
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And (further) their Prophet said to them: "A Sign of his author ity is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a 188 | P a g e
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symbol for you if ye indeed have faith." And their nabi said to them: t hem: "Surely the sign of his kingdom is that Zohurul Hoque: there will come to you the Tabut T abut in which there is Shekinah from your Rabb, and the best of what is left by the followers of Musa and t he followers of Harun, the malaks bearing it. Certainly in that there is a Sign for you if you are Believers." Their prophet told them: "A sign of his co ntrol will be that the Ark T. J. Irving: shall come to you containing co ntaining Serenity from your your Lord, Lo rd, as well as some relics which Moses' house and Aaron's house have left behind. The angels will bring it; in that there will be a sign for you if you are believers. t hem: Verily! The sign of His T.U. Hilali-M. Khan: And their Prophet (Samuel) said to them: Kingdom is that there shall come to you At-Tâbût (a wooden box), wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musâ (Moses) and Hârûn (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers. And their Prophet said unto them: the m: Lo! the token of his kingdom is that M. Pickthall: there shall come unto you the t he ark wherein is peace of reassurance from your Lord, and a remnant o f that which the house of Moses and the house of Aaron lef leftt behind, the t he angels bearing it. Lo! herein shall be a token for you if (in truth) ye are believers. And the prophet said to t hem: Surely the sign of His kingdom is, that M.H. Shakir: there shall come to you the t he chest in which there is tranquillity from your Lord and residue of the relics of what the children of Musa and the children of Haroun have left, the angels bearing it; most surely there is a sign in this for those t hose who believe. Section 33
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When Talut set forth with the armies, he said: "God will test you at the stream: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused." but they all drank o f it, except a few. When they t hey crossed the river,- He and the fai faithful thful ones with him,- they t hey said: "This day We cannot cope with Goliath and his forces." but those who were convinced that they must meet God, said: "How oft, by God's will, Hath a small force vanquished a big o ne? God is with those who steadfastly persevere." So when Talut Ta lut marched out with the forces, he said: "Surely Allah is going to test you by a river; r iver; so whoever drinks of it he is then not o f me, while whoever does not taste it he is then of me indeed, except whoever takes a handful with his hand." But they drank of it except a few of them. So that when he had crossed it- he and those who believed with him- they said: "We have no power today against Jalut and his forces." Said those who know for certain that they were going go ing to meet Allah: "How often o ften has a small party defeated a large party with the authority of Allah. For Allah is with the steadfast". When Saul set out with the troops, he said: "God will test you at a 189 | P a g e
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river: anyone who drinks from it will not be o n my side; while anyone who does not taste it is with me, except for someone who scoops scoo ps up only a palmful in his hand." Yet all but a few of them drank some of it! When he and those who were along with him and believed had crossed over, they said: "We have no way today to prevail over Goliath and his troops!" Those who thought they were going go ing to meet God said: "How often has a small detachment defeated de feated a larger detachment with God's permission! God stands alongside the patient!" Ta lût (Saul) set out with the army, he said: "Verily! Allâh T.U. Hilali-M. Khan: Then when Talût will try you by a river. So whoever drinks thereof, he is not of me, and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand." Yet, they t hey drank thereof, all, except a few of them. So when he had crossed it (the river), he and those who believed with him, they said: "We have no power p ower this day against Jalût (Goliath) and his hosts." But those who knew with w ith certainty that they were to meet their Lord, said: "How often a small group o vercame a mighty host by Allâh's Leave?" And Allâh is with As-Sâbirin (the pat ient ones, etc.). And when Saul set out o ut with the army, he said: Lo! Allah will try you M. Pickthall: by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever t asteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet Allah exclaimed: How many a little company co mpany hath overcome a mighty host by Allah's leave! Allah is with the steadfast. So when Talut Ta lut departed with the forces, he said: Surely Allah will try M.H. Shakir: you with a river; whoever then drinks dr inks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: We have today no power against Jalut and his forces. Those who were sure that they would meet their Lord said: How often has a small part y vanquished a numerous host by Allah's permission, and Allah is with the pat ient.
Verse 2:250 When they advanced to meet Goliath and his forces, they prayed: "Our Lord! Pour out constancy on us and a nd make our steps firm: Help us against those that reject faith." And when they confronted Jalut and his forces, they said: "Our Rabb! Zohurul Hoque: pour down upon upo n us perseverance, and make our feet firm, firm, and help us against the unbelieving people." When they marched forth to face Go liath and his troops, they said [in T. J. Irving: prayer]: "Our Lord, fill us full of patience and brace our feet. Support us against such disbelieving folk!" T.U. Hilali-M. Khan: And when they advanced to meet Jalût (Goliath) and his forces, they invoked: "Our Lord! Pour forth on us patience and make us victorious over the disbelieving people." Yusuf Ali:
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And when they went into the field against Goliath and his hosts they said: Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the d isbelievi isbelieving ng folk. And when they went out o ut against Jalut and his forces they said: Our Lord, pour down upon upo n us patience, and make our o ur steps firm and assist us against the unbelieving people.
Verse 2:251 By God's will they routed them; and David slew Go liath; and God gave him power and wisdom and taught him whatever (else) He willed. And did not God Check one set of people by means of another, the earth would indeed be full of mischief: But God is full of bounty to all the worlds. Then they routed them with the authority aut hority of Allah, and Dawud killed Zohurul Hoque: Jalut. Thus Allah gave him the k ingdom, and the wisdom; and taught him of what He pleased. And had there not been Allah's repelling mankind- some of them by others- the eart h would certainly be in disorder; but Allah is Possessor of bounty to all the worlds. They routed them with God's permission. David killed Goliath, God T. J. Irving: gave him control and wisdom, and taught him whatever He wished. If God did not defend some so me men by means of others, the earth wo uld ruined; but God possesses bounty for [everybody in] the Universe. a nd Dawûd (David) killed Jalût T.U. Hilali-M. Khan: So they routed them by Allâh's Leave and (Goliath), and Allâh gave him [Dawûd (David)] t he kingdom [after the death of Talût (Saul) and Samuel] Sa muel] and AlHikmah (Prophethood), and taught him of that which He willed. And if Allâh did not check one set of people by means of another, the earth would indeed be full of mischief. But Allâh is full of Bounty to the 'Alamîn (mankind, jinns and all that exists). So they routed them by Allah's leave and David slew Goliath; and M. Pickthall: Allah gave him the kingdom k ingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. co rrupted. But Allah is a Lord of Kindness to (His) creatures. So they put them to flight by Allah's permission. permission. And Dawood slew M.H. Shakir: Jalut, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men with others, the earth would certainly be in a stat e of disorder; but Allah is Gracious to the creatures. Yusuf Ali:
Verse 2:252 These are the Signs S igns of God: we rehearse them to thee in truth: verily Thou art one of o f the apostles. These are the Messages of Allah,- We recite rec ite them to you with the truth; Zohurul Hoque: and indeed you are certainly of the rasuls. These are God's verses which We recite rec ite to you for the Truth, since you T. J. Irving: are one the messengers. rec ite them to you (O Muhammad T.U. Hilali-M. Khan: These are the Verses of Allâh, We recite SAW) in truth, and surely, you are one o ne of the Messengers (of Allâh). Yusuf Ali:
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These are the portents po rtents of Allah which We recite unto thee (Muhammad) with truth, and lo! thou art of the nu mber of (Our) messengers; These are the communications co mmunications of Allah: We recite them to you with truth; and most surely you are (one) of the t he apostles.
Verse 2:253 Those apostles We endowed with gifts, some above others: To one of them God spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (S igns), and strengthened him with the holy spirit. If God had so willed, succeeding generations wo uld not have fought among each other, ot her, after clear (Signs) had come to them, but they (chose) to wrangle, some believing and o thers rejecting. If God had so willed, they would not have fought each other; but God Fulfilleth His plan. These rasuls,- some of them We have excelled e xcelled over others. Of them are Zohurul Hoque: those to whom Allah has spoken, while so me of them He has exalted in rank. And We gave 'Isa, son of Mar-yam, clear proofs, and We strengthened him with the Holy Spirit. And if Allah had willed, those after them would not have fought with each other after the clear c lear proofs had come to them, t hem, but they disagreed; so out of them some believed and out of them some so me rejected. And if Allah had willed, they t hey would not have fought with one anot her; but Allah does what He desires. We have preferred some of these messengers over o thers. Some of T. J. Irving: them God spoke to, while others He raised in rank. We gave Jesus t he son of Mary explanations, and endorsed him by means of the Holy Spirit. If God had wished, the ones o nes who came after them would wou ld not have fallen out with one another once explanations had come to them; however they disagreed. Some So me of them believed while others disbelieved. If God had wished, w ished, they would not have fallen out with one another, but God does whatever He wants. T.U. Hilali-M. Khan: Those Messengers! We preferred some to others; to some of them Allâh spoke (directly); others He raised to degrees (of honour); and to 'Iesa (Jesus), the son of Maryam (Mary), We gave clear proofs and evidences, and supported him with Rûh-u l-Qudus [Jibrael (Gabriel)]. If Allâh had willed, succeeding generations generat ions would not have fought against each other, after clear Verses of o f Allâh had come to them, but they differed - some of them believed and ot hers disbelieved. If Allâh had willed, they would not have fought against one another, but Allâh does what He li likes. kes. Of those messengers, some of whom We have caused to excel others, M. Pickthall: and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We support ed him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But t hey differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth do eth what He will. Yusuf Ali:
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We have made some of these apostles to excel the others among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of o f Marium, Marium, and strengthened him with the holy spirit. And if Allah had p leased, those after them would not have fought one with another after clear arguments had come to t hem, but they disagreed; so there were some of them who believed and o thers who denied; and if Allah had pleased p leased they would not have fought one with another, but Allah brings about what He intends. . Section 34
Verse 2:254 O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes co mes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are t he wrongdoers. O you who believe! spend out of what We have provided you with Zohurul Hoque: before there comes the Day in which w hich there is no bartering, neither friendship nor any intercession. And the Unbelievers- they are the wrongdoers. You who believe, spend some of what We have provided you with T. J. Irving: before a day comes co mes along in which there will be no bartering, friendship, nor any intercession! Disbelievers are such evildoers. T.U. Hilali-M. Khan: O you who believe! Spend of that with which We have provided for you, before a Day comes co mes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zâlimûn (wrong-doers, etc.). O ye who believe! spend of o f that wherewith We have provided you ere M. Pickthall: a day come when there will be no trafficking, nor friendship, nor intercession. The disbelievers, they are the wrong-doers. O you who believe! spend out of what We have given you before the M.H. Shakir: day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers-- they are the unjust. Yusuf Ali:
Verse 2:255 Yusuf Ali:
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God! There is no god go d but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme Su preme (in glory). Allah- there is no deity but He, the t he ever-Living, the self-Subsisting; slumber does not overtake Him nor sleep. To Him belongs whatever is in the heavens and whatsoever is in the earth. Who is there to intercede in His presence except with w ith His authority? He knows what is in front of them and what is behind them. And they do not encompass enco mpass anything of His knowledge except what He pleases. His Throne of Power 193 | P a g e
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extends over the heavens and the earth, and the management of these both does not tire Him; and He is the most High, the Supreme. God! There is no deity de ity except Him, the Living, the Eternal! Slumber T. J. Irving: does not overtake Him, nor does sleep. What the Heavens hold and what Earth holds [belongs] to Him. Who is there to intercede with Him except by His permission? He knows what lies before them and what's behind them, while they embrace nothing not hing of His knowledge except whatever He may wish. His Seat extends far over Heaven and Earth; Eart h; preserving them both does not o verburden Him. He is the Sublime, the Almighty! T.U. Hilali-M. Khan: Allâh! Lâ ilâha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass co mpass anything anything of o f His Knowledge except that which He w ills ills.. His Kursî extends over the t he heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Mo st Great. [This Verse 2:255 is called Ayat-ulKursî.] Allah! There is no God save Him, the Alive, the Eternal. Neither M. Pickthall: slumber nor sleep overtaketh Him. Unto Him belongeth belongeth whatsoever w hatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave ? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, eart h, and He is never weary of preserving them. He is the Sublime, the Tremendous. Allah is He besides Whom there is no god, the Everliving, the SelfM.H. Shakir: subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permissi per mission? on? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge e xcept what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and H e is the Most High, the t he Great.
Verse 2:256 Yusuf Ali:
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Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand- hold, that never breaks. And God heareth and knoweth all things. There is no compulsion in religion, the Right Path has indeed been made distinct from the wrong; so whoever re jects the Taghut, and believes in Allah, he has then grasped the firm handle,- no breaking for it. And Allah is all-Hearing, all-Knowing. There should be no compulsi compulsion on in religion. Normal behavior stands out 194 | P a g e
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clearly from error; so anyone who rejects the Arrogant o nes and believes in God has grasped the t he Firmest Handle which will never break. God is Alert, Aware. co mpulsion on in religion. religion. Verily Verily,, the Right R ight Path has become T.U. Hilali-M. Khan: There is no compulsi distinct from the wrong path. Whoever disbeli d isbelieves eves in Tâghût and believes in Allâh, then he has grasped the most trustworthy handhold that will never break. And Allâh is All-Hearer, All-Knower. There is no compulsi co mpulsion on in religion. religion. The right direction is henceforth M. Pickthall: distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which w ill never break. Allah is Hearer, Knower. There is no compulsi co mpulsion on in religion; religion; truly t ruly the right way has become M.H. Shakir: clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Al}ah he indeed has laid hold on the t he firmest handle, which shall not break off, and Allah is Hearing, Hear ing, Knowing.
Verse 2:257 God is the Protector of those tho se who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from fro m light they will lead them forth into the depths of darkness. They will be co mpanions of the fire, to dwell therein (For ever). Allah is the Patron of those who believe, He brings them out of the Zohurul Hoque: darkness into the Light. But those who disbelieve, their patrons are the Taghuts, they bring them out of Light into the darkness; these are the companions of the Fire, in it they t hey abide. God is the Patron of o f those who believe. He brings them out o f darkness T. J. Irving: into Light, while those who disbelieve have the Arrogant ones for their patrons; they will lead them out of o f Light into darkness. Those are inmates of the Fire. they shall remain there! T.U. Hilali-M. Khan: Allâh is the Walî (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliyâ (supporters and helpers) are Tâghût [false deities and false leaders, etc.], they bring them out from light into darkness. Those are the dwellers dwe llers of the Fire, and they will abide therein forever. Allah is the Protecting Guardian of those who believe. He bringeth M. Pickthall: them out of darkness into li light. ght. As for those t hose who disbelieve, their patrons are false deities. They bring them out o f light into darkness. Such are rightful owners of the Fire. They will abide therein. Allah is the guardian of those who believe. He brings them out of o f the M.H. Shakir: darkness into the light; and (as to) those t hose who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of o f the fire, in it they shall abide. . Yusuf Ali:
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Section 35 Verse 2:258 MIA
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Hast thou not Turned thy t hy vision vision to t o one who disputed with w ith Abraham About his Lord, because God Go d had granted him power? Abraham said: "My Lord is He Who Giveth lif lifee and death." deat h." He said: "I give g ive life and death". Said Abraham: "But it is God that causeth the sun to rise from the east: Do thou then t hen cause him to rise from the West." Thus was he confounded who (in arrogance) arro gance) rejected faith. Nor doth God Give guidance to a people unjust. Have you not considered him who disputed with Ibrahim concerning Zohurul Hoque: his Rabb, because Allah had given him the kingdom? Behold! Ibrahim said: "My Rabb is He Who causes life and Who causes death." He said: "I can cause to live and cause to die." Ibrahim said: "But Allah surely brings out the sun from the East, E ast, so you bring it from the West." Thus confounded was he who disbelieved. And Allah does not guide the unjust people. Have you not considered the person who argued with Abraham about T. J. Irving: his Lord, concerning whether God would grant him any control. When Abraham said: "My Lord is the One Who gives life and bring death;" [the former] said: "I (too) give life and bring death!" Abraham said: "God brings the sun from the East, so you bring it from the West." The man who disbelieved was dumbfounded. God does not guide such wrong-doing folk. T.U. Hilali-M. Khan: Have you not looked at him who disputed with Ibrâhim (Abraham) about his Lord (Allâh), because Allâh had given him the kingdom? When Ibrâhim (Abraham) said (to him): "My Lord (Allâh) is He Who gives life and causes death." He said, "I give life and cause death." Ibrâhim (Abraham) said, "Verily! Allâh causes the sun to rise from the east; then cause it you to rise from the west." So the disbeliever was utterly defeated. And Allâh guides not the t he people, who are Zâlimûn (wrong-doers, etc.). Bethink thee of him who had an argument with Abraham about a bout his M. Pickthall: Lord, because Allah had given him the kingdom; how, when Abraham said: My Lord is He Who giveth life and causeth death, he answered: I give life and cause death. Abraham said: Lo! Allah causeth the sun to rise in the East, so do thou t hou cause it to come up from the West. Thus was the disbeliever abashed. And Allah gu ideth not wrongdoing folk. Have you not considered him (Namrud) who disputed with Ibrahim M.H. Shakir: about his Lord, because Allah had given him the kingdom? When Ibrahim said: My Lord is He who gives life and ca uses to die, he said: I give life and cause death. Ibrahim said: So surely Allah causes the sun to rise from the east, then make it rise from the west; thus he who disbelieved was confounded; and Allah does not guide aright the t he unjust people. Yusuf Ali:
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Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! how shall God bring it (ever) to life, after (this) its death?" but God caused him to die for a hundred years, t hen raised him up (again). He said: "How long didst thou tarry (thus)?" He said: (Perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus 196 | P a g e
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a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: And that We may make of thee a sign unto the people, Look further at the bones, how We bring them together and clothe them t hem with flesh." When this was shown clearly to him, he said: "I know that God hath power over all things." Or the case of him who passed by a township, and it had fallen o ver its Zohurul Hoque: roofs? He said: "How will Allah revive this after her deat h?" Then Allah brought death upon him for a hundred years, then He ra is ised ed him up. He said: "How long have you tarried?" He said: "I have tarried a day or part of a day." da y." He said: "Of course you have tarri t arried ed a hundred years; yet look at your food and your drink, years have not affected it. And look at your ass! And that We may make you a Sign for mankind. And look at these t hese bones, how We adjust them, then cover co ver them with flesh!" Then when it became c lear to him, he said: "I know that Allah is Possessor of power over all things." Or like the man who passed by a town whose roofs had caved ca ved in. He T. J. Irving: said: "How will God revive this following its death?" Go d let him die for a hundred years; then raised him up aga in. He said: "How long have you been waiting here?" He said: "I've been waiting a day or part of a day." He said: "Rather you have stayed here a hundred years. Yet look at your food and drink: they have ha ve not yet even become b ecome stale! And look at your donkey. We will grant you it as a sign for mankind. Look how We set its bones together, then t hen clothe them with flesh." When it was explained to him. he said: "I know that God is Capable of everything!" T.U. Hilali-M. Khan: Or like the one who passed by a town and it had t umbled over its roofs. He said: "Oh! How will Allâh ever bring it to life after its death?" So Allâh caused him to die for a hundred years, then raised him up (again). He said: "How long did you remain (dead)?" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day". He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! do nkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together to gether and clothe them with flesh". When this was clearly shown to him, he said, "I know (now) that Allâh is Able to do all things." Or (bethink thee of) the like o f him who, passing by a township which M. Pickthall: had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death ? And Allah made him die a hundred years, then brought him back to life. He said: How long hast thou tarried ? (The man) said: I have tarri t arried ed a day da y or part of a day. (He) said: Nay, Na y, but thou hast tarried for a hundred years. Just look at thy food and drink which have not rotted! Look at thine ass! And, that We may make thee a token unto mankind, look at the bones, how We adjust them and then cover them t hem with flesh! And when (the matter) became clear unto him, he said: I know now that Allah is Able to do all things. Or the like of him (Uzair) who passed by a town, and it had fallen M.H. Shakir: down upon its roofs; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him to life. He said: How long have you tarried? He said: I have tarried a MIA
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day, or a part of a day. Said He: Nay! you have t arried a hundred years; then look at your food and drink-- years have not passed over it; and look at your ass; and that We may make you a sign to men, and look at the bones, how We set them together, then clothed them with flesh; so when it became clear c lear to him, he said: I know that Allah has power over all things.
Verse 2:260 Behold! Abraham said: "My Lord! Show me how Thou givest life to the dead." He said: "Dost thou not then believe?" He said: "Yea! but to satisfy My own undertaking." He said: "Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them: They will come to thee (Flying) with speed. Then k now that God is Exalted in Power, Wise." And behold! Ibrahim said: "My Rabb! show me how You give life to Zohurul Hoque: the dead." He replied: "Do you not yet believe?" He said: "Not t hat, but in order to make tranquil my heart." He said: "Take four numbers of birds, then tame them to respond to you, then put on every hill a portion of them, then call them, they t hey will come to you swiftly. And know that Allah is Exalted in Might, most Wise." When Abraham said: "My Lord, show me how You revive the dead;" T. J. Irving: He said: "Why, do you not believe?" He said: "Of course [I do], but just to set my heart at ease." He said: "Take four [kinds] of birds and train them to [follow] you; then place a part o f them on every mountain. Then call them; they will come co me to you at once. Know that t hat God is Powerful, Wise." T.U. Hilali-M. Khan: And (remember) when Ibrâhim (Abraham) said, "My Lord! Show me how You give life to the t he dead." He (Allâh) said: "Do you not believe?" He [Ibrâhim (Abraham)] said: "Yes (I believe), but to be st ronger in Faith." He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, t hem, they will come to you in haste. And know that t hat Allâh is All-Mighty, All-Wise." And when Abraham said (unto his Lord): My Lord! Show me how M. Pickthall: Thou givest life to the dead, He said: Dost thou not believe ? Abraham said: Yea, but (I ask) in order that t hat my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, t hee, then place a part of o f them on each hill, then call them, the y will come to thee in haste, and know that t hat Allah is Mighty, Wise. And when Ibrahim said: My Lord! show me how Thou givest life to M.H. Shakir: the dead, He said: What! and do you not believe? He said: Yes, but that my heart may be at ease. He said: Then take four of the birds, t hen train them to follow you, then place on o n every mountain a part of them, then call them, they will come to you flying; and know that Allah is Mighty, Wise. Yusuf Ali:
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that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. God giveth manifold increase to whom He pleaseth: And God careth for all a ll and He knoweth all things. The Parable of those who spend their wealth in the way of Allah is like Zohurul Hoque: the parable of a grain gra in which grows into seven ears, in every ear a hundred grains. And Allah multiplies for whom He p leases; for Allah is ample-Giving, all-Knowing. Those who spend their wealth for God's sake may be compared to a T. J. Irving: grain which sprouts into seven ears with a hundred grains in each ear. God multiplies things for anyone He wishes; God is Boundless, Aware. t heir wealth in the Way of Allâh, is as T.U. Hilali-M. Khan: The likeness of those who spend their the likeness of a grain (of (o f corn); it grows seven ears, and each ear has a hundred grains. Allâh gives manifold increase to whom He pleases. And Allâh is All-Sufficient for His creatures' needs, All-Knower. The likeness of those who spend their t heir wealth in Allah's way is as the M. Pickthall: likeness of a grain which groweth seven ears, in every ear a hundred grains. Allah giveth increase manifold to whom He will. Allah is AllEmbracing, All-Knowing. The parable of those who spend their property in the way of Allah is as M.H. Shakir: the parable of a grain gra in growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing.
Verse 2:262 Those who spend their substance in the cause of God, and follow not up their gifts with reminders re minders of their generosity or with w ith injury,-for injury,-for them their reward is with their Lord: on them shall be no fear, nor shall they grieve. Those who spend their wealth in the way of Allah, then do not follow Zohurul Hoque: up what they have spent with obligation, nor injury; for them is their reward with their Rabb, and there is no fear on them nor will w ill they grieve. Those who spend their wealth for God's sake, then do not follow up T. J. Irving: what they have spent with any reproach or scolding, shall receive their earnings from their Lord. No fear will lie upon t hem nor should they feel saddened. T.U. Hilali-M. Khan: Those who spend their wealth in the Cause of Allâh, and do not follow up their gifts with reminders re minders of their generosity or with w ith injury, injury, their t heir reward is with their Lord. On them shall be no fear, nor shall they grieve. Those who spend their wealth for the cause of Allah and afterward M. Pickthall: make not reproach and injury to follow follow that which they have spent; their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve. (As for) those who spend their property in the way.of Allah, t hen do M.H. Shakir: not follow up what they have spent with reproach or injury, they shall have their reward from their Lord, and t hey shall have no fear nor shall they grieve. Yusuf Ali:
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Verse 2:263 Kind words and the co vering of faults are better than charity followed by injury. God is free of all wants, and He is Most-Forbearing. Most-Forbearing. Fair speech and pardoning pardo ning are better than charity followed by injury. Zohurul Hoque: And Allah is self-Sufficient, se lf-Sufficient, Forbearing. Polite conversation and forgiveness are better t han any act of charity T. J. Irving: followed by a scolding. God is Transcendent, Lenient. T.U. Hilali-M. Khan: Kind words and forgiving of faults are bett er than Sadaqah (charity) followed by injury. And Allâh is Rich (Free o f all wants) and He is Most-Forbearing. A kind word with forgiveness is better than a lmsgiving followed by M. Pickthall: injury. Allah is Absolute, Clement. Kind speech and forgiveness is better than t han charity followed followed by injury; M.H. Shakir: and Allah is Self-sufficient, Forbearing. Yusuf Ali:
Verse 2:264 O ye who believe! cancel not your charity by reminders reminders of your generosity or by injury,- like those who spend their substance to be seen of men, but believe neither in God nor in the Last Day. They are in parable like a hard, barren rock, on which is a li litt ttle le soil: on it falls heavy rain, which leaves it (Just) a bare sto ne. They will be able to do nothing with aught they have earned. And God guideth not those who reject faith. O you who believe! do not render void your charity by obligat ion and Zohurul Hoque: injury, like him who spends his wealth for show o f mankind, while he does not believe in Allah and the t he Future Day. So his likeness is as the parable of a smooth rock ro ck with soil on it, then a heavy rain catches it, so it leaves it barren! They are not able to gain anything out of what they have earned; because Allah does not guide the unbelieving people. You who believe, do not cancel your acts of charity by [making] any T. J. Irving: reproach or scolding like someone who spends his money simply for people to see it while he does not believe in God and the Last Day. He may be compared to a boulder covered with some soil which a rainstorm strikes and leaves bare. They cannot do anything with whatever they have earned. God Go d does not guide such disbelieving folk. T.U. Hilali-M. Khan: O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allâh, nor in the Last Day. His likeness is the likeness of a smooth ro ck on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. ear ned. And Allâh does not guide the disbelieving people. O ye who believe! Render not vain your almsgiving almsgiving by reproach and a nd M. Pickthall: injury, like him who spendeth his wealth only to be seen of men and believeth not in Allah and the t he Last Day. His likeness is as the likeness of a rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. Allah guideth not no t the disbelieving folk. O you who believe! do not make your charity worthless by reproach M.H. Shakir: Yusuf Ali:
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and injury, like him who spends his property pro perty to be seen of men and does not believe in Allah and the t he last day; so his parable is as the parable of a smooth rock ro ck with earth upon it, then a heavy rain ra in falls upon it, so it leaves it bare; they t hey shall not be able to ga in anything anything of what they have earned; and Allah does not guide the unbelieving people.
Verse 2:265 And the likeness of those who spend their substance, seeking to please God and to strengthen their their souls, is as a garden, g arden, high and fertile: heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not Heavy rain, light moisture sufficeth it. God seeth well whatever ye do. And the likeness of those who spend their wealth seeking the pleasure Zohurul Hoque: of Allah, and for the strengthening of their souls, is like the parable of a garden on a hill upon which heavy rain falls, so it brings forth its fruit twofold; but if heavy rain does not catch it, then dew. And Allah is Watchful of what you do. Those who spend their wealth seeking Go d's approval and to T. J. Irving: strengthen their souls may be compared to a garden on a hilltop; should a rainstorm strike it, its produce is doubled, while if a ra instorm does not strike it, then drizzle does. Go d is Observant of anything you you do. do . T.U. Hilali-M. Khan: And the likeness of those who spend their wealth seeking Allâh's Pleasure while they in their ownselves are sure and certain that Allâh will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain ra in falls on it and it doubles its yield of harvest. And if it does not receive rece ive heavy rain, light rain suffices it. And Allâh is All-Seer of (knows well) what you do. And the likeness of those who spend their wealth in search of Allah's M. Pickthall: pleasure, and for the strengthening of their sou ls, is as the likeness of a garden on a height. The rainstorm smiteth it and it bringeth forth its fruit twofold. And if the rainstorm smite it not, then the shower. Allah is Seer of what ye do. And the parable of those who spend their property to seek the pleasure M.H. Shakir: of Allah and for the certainty cert ainty 'of their souls is as the parable of a garden on an elevated ground, upon which heavy heav y rain falls so it brings forth its fruit twofold but if heavy rain does not fall upon it, then light rain (is sufficient); and Allah sees what you do. Yusuf Ali:
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Does any of you wish that he should have a garden with date-palms date -palms and vines and streams flowing underneath, and all kinds of fruit, while he is stricken with old age, and his children are not strong (enough to look after themselves)- that it should be caught in a whirlwind, with fire therein, and be burnt up? Thus doth God make clear c lear to you (His) Signs; that ye may consider. Would any one of you desire that there should be for him a garden o f date-palms and vines with streams flowing underneath it, in which there is for him all kinds of fruits, and o ld age having overtaken him 201 | P a g e
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while he has weak offspring; o ffspring; then a whirlwind in which there is a fire smites it, so that it is burnt up? Likewise Allah explains to you the Messages, perchance you will reflect. Would any of you like to have a garden full of palms and grapes T. J. Irving: through which rivers flow? He would have a ll [sorts of] fruit fruit in it. Yet old age will afflict him while he still has some he lpless offspring, and a windstorm containing fire will strike it, so it is burned off. Thus God explains signs to you so that you (all) (all) may think things over. T.U. Hilali-M. Khan: Would any of you wish to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allâh make c lear His Ayât (proofs, evidences, verses) to you that you may give thought. Would any of you like to have a garden of palm-trees and vines, with M. Pickthall: rivers flowing underneath it, with all kinds of fruit for him therein; and old age hath stricken him and he hath feeble offspring; and a fiery whirlwind striketh it and it is (all) consumed by fire. Thus Allah maketh plain His revelations unto you, in o rder that ye may give thought. Does one of you like that t hat he should have a garden garde n of palms and vines M.H. Shakir: with streams flowing beneath it; he has in it all kinds of fruits; and old age has overtaken him and he has weak offspring, when, (lo!) a whirlwind with fire in it smites it so it becomes blasted; thus Allah makes the communications clear to you, that you may reflect. Section 37
Verse 2:267 O ye who believe! Give o f the good things which ye have (honourably) earned, and of o f the fruits of the earth which We have produced for you, and do not even aim at getting anything which is bad, in order that out of it ye may give away something, so mething, when ye yourselves would not receive it except with closed eyes. And know that God is Free of all wants, and worthy of all praise. O you who believe! spend of the good things which you earn, and out Zohurul Hoque: of what We produce for you from the earth; and do not aim at the bad things thereof to spend, while you would wo uld not be accepters of it yourselves unless you connive at it. And know t hat Allah is selfSufficient, Praiseworthy Praiseworthy.. You who believe, spend so me of the wholesome things you may have T. J. Irving: acquired as well as anything We produce from the earth for you. Do not choose the poorest poo rest parts of it for anything you spend [in taxes or o n charity] which you yourselves would only accept disdainfully. Know that God is Transcendent, Praiseworthy. T.U. Hilali-M. Khan: O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allâh is Rich (Free of all wants), and Worthy of all Yusuf Ali:
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praise. O ye who believe! Spend of o f the good things which ye have earned, and of that which We bring forth from the earth for you, and seek not the bad (with intent) to spend thereof (in charity) when ye would not take it for yourselves save with disdain; and know t hat Allah is Absolute, Owner of Praise. O you who believe! spend (benevolently) of the good things that you earn and or what We have brought forth for you out of the eart h, and do not aim at what is bad that you may spend (in alms) of it, while you would not take it yourselves yourselves unless you have its price lowered, and know that Allah is Self-sufficient, Praiseworthy.
Verse 2:268 The Evil one threatens you with w ith poverty and bids you to conduct unseemly. God promiseth you His forgiveness and bounties. And God careth for all and He knoweth knowet h all things. The Evil-one threatens you with poverty, and bids you to indecency; Zohurul Hoque: while Allah promises you forgiveness from Himself and abundance. And Allah is ample-Giving, all-Knowing. Satan threatens you with poverty and orders o rders you to misbehave T. J. Irving: sexually, while God promises you forgiveness from Himself as well as bounty. God is Boundless, Aware. T.U. Hilali-M. Khan: Shaitân (Satan) threatens you with poverty and o rders you to commit Fahshâ (evil deeds, illegal sexual intercourse, sins etc.); whereas Allâh promises you Forgiveness from Himself and Bounty, and Allâh is AllSufficient for His creatures' needs, All-Knower. The devil promiseth you destitution and enjoineth o n you lewdness. M. Pickthall: But Allah promiseth you forgiveness from Himself with bounty. Allah is All-Embracing, All-knowing. Shaitan threatens you with poverty and enjoins you to be niggardly, M.H. Shakir: and Allah promises you forgiveness from Himself and abundance; and Allah is Ample-giving, Knowing. Know ing. Yusuf Ali:
Verse 2:269 He granteth wisdom to whom He pleaseth; p leaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding. He grants wisdom to whom He p leases; and whoever is granted Zohurul Hoque: wisdom, he is then granted a great good indeed. And none mind except the possessors of understanding. He gives wisdom to anyone He wishes, and anyone He gives wisdom T. J. Irving: to, receives an abundant boon. Yet only prudent persons will reflect on it. p leases, and he, to whom who m Hikmah is T.U. Hilali-M. Khan: He grants Hikmah to whom He pleases, granted, is indeed granted abundant good. But none remember (will receive admonition) except men of o f understanding. He giveth wisdom unto whom He will, w ill, and he unto whom wisdom wisdo m is M. Pickthall: given, he truly hath received abundant good. But none remember except men of understanding. Yusuf Ali:
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He grants wisdom to whom He p leases, and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind.
Verse 2:270 And whatever ye spend in charity or devotion, be sure God knows k nows it all. But the wrong-doers have no helpers. And whatever you spend in char ity, or whatever vow you vow, then Zohurul Hoque: Allah invariably knows it. And for the wrongdoers t here are no helpers. God knows any expenses you may have incurred, or any promise you T. J. Irving: may have sworn. Wrongdoers will have no supporters. T.U. Hilali-M. Khan: And whatever you spend for spendings (e. g., in Sadaqah - charity, etc. for Allâh's Cause) or whatever vow you make, be sure Allâh knows it all. And for the Zâlimûn (wrong-doers, (wrong-do ers, etc.) there are no helpers. Whatever alms ye spend or vow ye vow, lo! Allah knoweth it. WrongM. Pickthall: doers have no helpers. And whatever alms you give or o r (whatever) vow you vow, surely Allah M.H. Shakir: knows it; and the unjust shall have no helpers. Yusuf Ali:
Verse 2:271 If ye disclose (acts of) charity, even so it is well, but if ye concea l them, and make them reach those (really) in need, that is best for you: It will remove from you some of your (stains of) evil. And God is well acquainted with what ye do. If you disclose charity then how excellent it is! But if you keep it secret Zohurul Hoque: while giving it to the poor, poo r, then that is better for you. And it wipes o ff from you of your evils. And Allah is Aware of what you do. If you publicize any acts of charity, it is quite worthwhile; while if you T. J. Irving: conceal them and give g ive [directly] to the poor, it will be even better for you, and will cancel out some of your evil deeds for you. God is Informed about anything you do. T.U. Hilali-M. Khan: If you disclose your Sadaqât (alms-giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (Allâh) will forgive you some of your sins. And Allâh is Well-Acquainted with what you do. If ye publish your almsgiving, it is well, but if ye hide it and give it to M. Pickthall: the poor, it will be better for you, and will atone for some of your illdeeds. Allah is Informed of what ye do. If you give alms openly, it is well, and if you hide it and give it to the M.H. Shakir: poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do. Yusuf Ali:
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It is not required of thee (O Apostle), to set them on the right path, but God sets on the right r ight path whom He pleaseth. Whatever of goo d ye give benefits your own souls, and ye shall only do so seeking the "Face" of God. Whatever good ye give, shall be rendered back to you, and ye shall not Be dealt with unjustly. It is not on you to guide them, but Allah guides whom He pleases. And 204 | P a g e
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whatever of good you spend it is for your own souls. And you should not spend aught but to seek the countenance of Allah. And whatever of good you spend, will w ill be fully credited to you; and you will not be wronged. Guiding them is not your duty, but Go d guides anyone He wishes to. T. J. Irving: Any (tax] money you may spend is for your own go od and whatever you spend is only through a craving to see God's face. Any money you spend will be repaid you, and you will not be harmed. T.U. Hilali-M. Khan: Not upon you (Muhammad SAW) is their guidance, but Allâh guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allâh's Countenance. And whatever you spend in goo d, it will be repaid to you in full, and you shall not be wronged. The guiding of them is not thy t hy duty (O Muhammad), but Allah guideth M. Pickthall: whom He will. And whatsoever goo d thing ye spend, it is for yourselves, when ye spend not save in search of Allah's Countenance; and whatsoever good thing ye spend, it will be repaid to you in full, and ye will not be wronged. To make them walk in the r ight way is not incumbent on you, but M.H. Shakir: Allah guides aright whom He pleases; p leases; and whatever good thing you spend, it is to your own good; goo d; and you do not spend but to seek Allah's pleasure; and whatever good t hings you you spend shall s hall be paid back to you in full, and you shall not be wronged.
Verse 2:273 (Charity is) for those in need, who, in God's cau se are restricted (from travel), and cannot move about in the land, seeking (For trade or work): the ignorant man thinks, because o f their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured God knoweth it well. For the poor who are intercepted in the way of Allah, they do not have Zohurul Hoque: capability to move about in the land; the stranger thinks them to be rich on account of abstaining. You Yo u can recognize them by their impressionthey do not beg of o f men persistently. And whatever of good you spend, verily Allah is Knower of it then. Take care of the poor who, being totally absorbed in working for God's T. J. Irving: cause, cannot manage to travel [freely] around the earth seeking their livelihood. An ignorant person might assume they are rich because of their modesty; yet you will recognize them from their features: they do not make insistent demands on people. peo ple. Yet God is Aware of any money you may so spend. T.U. Hilali-M. Khan: (Charity is) for Fuqarâ (the poor), who in Allâh's Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because o f their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely Allâh knows it well. (Alms are) for the poor who are straitened straitened for the cause of Allah, who M. Pickthall: cannot travel in the land (for trade). The unthinking man accounteth Yusuf Ali:
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them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it. (Alms are) for the poor who are confined in the way of Allah-- they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging); you can reco gnise them by their mark; they do not beg from fro m men importunately; and whatever good thing you spend, surely Allah knows it. Section 38
Verse 2:274 Those who (in charity) spend of their goo ds by night and by day, in secret and in public, have their t heir reward with their Lord: on them shall be no fear, nor shall they grieve. Those who spend their wealth by night and by day, secretly and Zohurul Hoque: publicly- for them is then their reward at the presence of their Rabb. And there will be no fear on them, nor will they grieve. Those who spend their wealth night and day, both privately and T. J. Irving: publicly, will receive their earnings from their Lord. No fear will lie upon them nor need they ever feet saddened. ( in Allâh's Cause) by night and day, in T.U. Hilali-M. Khan: Those who spend their wealth (in secret and in public, they shall have t heir reward with their Lord. On them shall be no fear, nor shall they grieve. Those who spend their wealth by night and day, by stealth and openly, o penly, M. Pickthall: verily their reward is with their Lord, and their shall no fear co me upon them neither shall they grieve. (As for) those who spend their property by night and by da y, secretly M.H. Shakir: and openly, they shall have their t heir reward from their Lord and they shall have no fear, nor shall they grieve. Yusuf Ali:
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Those who devour usury will not not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: "Trade is like usury," but God hath per mitted trade and forbidden usury. Those who after receiving direction from the ir Lord, desist, shall be pardoned for the past; their case is for God (to judge); but those who repeat (The offence) are compani co mpanions ons of o f the Fire: They will abide therein (for ever). Those who consume usury, they do not stand except like the standing stand ing of one whom the Evil-one E vil-one has confounded with touch. That is because they say: "Trade is just like usury." But Allah has permitted trade, and forbidden usury. To whomsoever then this admonition comes fro m his Rabb and he desists, for him then what has passed. And his affair is with Allah. But whoever reverts, these then are the inmates of the fire; they will abide in it. Those who live off the interest on loans will never stand up, except in the way those whom Satan knocks down d own with a fi fitt rise up again. aga in. That is because they say: "Trading is just like taking interest." Yet God has permitted trading and forbidden taking interest. Anyone who receives 206 | P a g e
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such an instruction from his Lord and stops do ing so, may keep whatever [capital] is a thing of the past, while his case rests with God; yet those who do so over and over again will become inmates of the Fire, to remain the for ever. (usury) will not stand (on the Day of Resurrection) T.U. Hilali-M. Khan: Those who eat Ribâ (usury) except like the standing o f a person beaten by Shaitân (Satan) leading him to insanity. That is because they say: "Trading is o nly like Ribâ (usury)," whereas Allâh has permitted trading and forbidden Ribâ (usury). So whosoever receives an admonition from his Lord and stops eating Ribâ (usury) shall not be punished for the past; his case is for Allâh (to judge); but whoever returns [to Ribâ (usury)], such are the dwellers of the Fire - they will abide therein. Those who swallow usury cannot rise up save as he ariseth whom the M. Pickthall: devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah per mi mitteth tteth trading t rading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (t he profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury) - Such are rightful owners of the Fire. T hey will abide therein. Those who swallow down usury cannot arise except as one whom M.H. Shakir: Shaitan has prostrated by (his) touch does rise. That is because t hey say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever who ever returns (to it)-- these arc the inmates of the fire; they shall abide in it.
Verse 2:276 God will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked. Allah will abolish usury, and He advances charity. And Allah does not Zohurul Hoque: love every ungrateful ungrate ful sinner. God wipes out usury and nourishes acts o f charity; God does not love T. J. Irving: every vicious disbeliever. T.U. Hilali-M. Khan: Allâh will destroy Ribâ (usury) and will give increase for Sadaqât (deeds of charity, alms, etc.) And Allâh likes not the disbelievers, sinners. Allah hath blighted usury and made almsgiving a lmsgiving fruitful. fruitful. Allah loveth M. Pickthall: not the impious and guilty. Allah does not bless usury, and He causes char itable deeds to prosper, M.H. Shakir: and Allah does not love any ungrateful sinner. Yusuf Ali:
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there is no fear upon them, t hem, nor will they grieve. Those who believe and perform per form honorable actions, keep up prayer and T. J. Irving: pay the welfare tax, will receive their wages from their Lord; no fear shall lie upon them nor should shou ld they feel saddened. T.U. Hilali-M. Khan: Truly those who believe, and do deeds of righteousness, and perform As-Salât (Iqâmat-as-Salât), and give Zakât, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve. Lo! those who believe and do good works and establish worship and M. Pickthall: pay the poor-due, their t heir reward is with with their Lord and there shall no fear come upon them neither shall they grieve. Surely they who believe and do good deeds and keep up prayer and M.H. Shakir: pay the poor-rate they shall have their reward fro m their Lord, and they shall have no fear, nor shall they grieve.
Verse 2:278 O ye who believe! Fear God, and give up what remains of your demand for usury, if ye are indeed believers. O you who believe! revere Allah, and relinquish whatever remains out Zohurul Hoque: of usury, if you are Believers. You who believe heed God Go d and write off anything that remains T. J. Irving: outstanding from lending at interest if you are [true] believers. T.U. Hilali-M. Khan: O you who believe! Be afraid of Allâh and give up what remains (due to you) from Ribâ (usury) (from now onward), if you are (really (really)) believers. O ye who believe! Observe your duty to Allah, and give up what M. Pickthall: remaineth (due to you) from usury, if ye are (in truth) believers. O you who believe! Be careful of (your duty to) Allah and relinquish M.H. Shakir: what remains (due) from usury, if you are believers. Yusuf Ali:
Verse 2:279 If ye do it not, Take notice of war from God and His Apostle: But if ye turn back, ye shall have your cap ital sums: Deal not unjustly, and ye shall not be dealt with w ith unjustly. unjustly. But if you do not do, then beware of war from Allah and His Rasul; but Zohurul Hoque: if you turn, then for you will be the cap ital of your sums. Do not oppress, and be not oppressed. o ppressed. If you do not do so, then be prepared to face war declared dec lared by God and T. J. Irving: His messenger! If you repent, you may retain your principal. Do not wrong [others] and you will not be wronged. T.U. Hilali-M. Khan: And if you do not do it, then take a notice of war from Allâh and His Messenger but if you repent, you shall have your capital sums. sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums). And if ye do not, then be warned of war (against (aga inst you) from Allah and M. Pickthall: His messenger. And if ye repent, then ye ha ve your principal (without interest). Wrong not, and ye shall not be wronged. But if you do (it) not, then be apprised ap prised of war from Allah and His M.H. Shakir: Apostle; and if you repent, then you shall have your capital; neither shall you make (the debtor) suffer loss, nor shall you be made to suffer Yusuf Ali:
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Verse 2:280 If the debtor is in a difficulty, grant him time Till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew. But if he be in indigence, then let there be po stponement till ease. But Zohurul Hoque: if you make a charity it is better for you, if you only know. If any debtor suffers hardship, then postpone [repaying] it until T. J. Irving: conditions become easier [for him]; while if you treat it as an act of charity, would be better for you, if you o nly knew! T.U. Hilali-M. Khan: And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know. And if the debtor is in straitened circumstances, t hen (let there be) M. Pickthall: postponement to (the time of) ease; and that t hat ye remit the debt as almsgiving would be better for you if ye did but know. And if (the debtor) is in straitness, then let there be postponement until M.H. Shakir: (he is in) ease; and that you remit (it) as alms is better for you, if you knew. Yusuf Ali:
Verse 2:281 And fear the Day Da y when ye shall be brought back to Go d. Then shall every soul be paid what it earned, and none shall be dealt with unjustly. And fear a Day Da y whereon you will be made to return to Allah. Then Zohurul Hoque: every soul will be fully recompensed for what it has earned, and they will not be wronged. Heed a day da y when you will be brought back to God; then every soul will T. J. Irving: be paid in fun according accord ing to whatever he has earned, and they will not be treated unjustly unjustly.. Da y when you shall be brought back to Allâh. T.U. Hilali-M. Khan: And be afraid of the Day Then every person shall be paid pa id what he earned, and they shall not be dealt with unjustly. u njustly. And guard yourselves against a day in which ye will be brought back M. Pickthall: to Allah. Then every soul sou l will be paid in full that which it hath earned, and they will not be wronged. And guard yourselves against a day in which you shall be returned to M.H. Shakir: Allah; then every soul shall be paid back in full what it has earned, and they shall not be dealt with unjustly. Yusuf Ali:
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dictate faithfully, and get two witnesses, out of your o wn men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the ot her can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writin writing g (your contract) for a future period, p eriod, whether it be small or big: it is juster in the sight of God, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction t ransaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear God; For it is Good that teaches you. And God is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you depo sits a thing on trust with another, let the trustee (faithfully)) discharge his trust, and let him Fear his Lord conceal not (faithfully evidence; for whoever conceals co nceals it, - his heart is tainted with sin. And God knoweth all that ye do. O you who believe! when you transact a loan-transaction for a fixed time, then write it down. And let a scribe put it down between you equitably; nor should a scribe refuse to write since Allah has taught him, so let him write down. And let him upon whom is the liability dictate, and let him revere Allah, his Rabb, and let him not depreciate anything from it. But if he upon whom is the liability is lacking understanding, or is infirm, or has no capability of d ictating by himself, himself, then let his attorney dictate equitably. And call on to witness two witnesses from among your males; but if there be not t wo males, then a male and two females out of those whom you choose to be witnesses, so that if one of the t wo be in error then one of them may be a ble to remind the other. And let not the witnesses refuse when they are summoned. And do not neglect to write it down,- whether it be small or large,- along with its due time. t ime. This is more equitable in the sight of Allah, and more upright for evidence, and is the best that you do not doubt, except when it be a ready merchandise which you exchange among yourselves, in that case there t here is no blame on you if you do not write it. And have witnesses when you sell to o ne another; and let not a scribe be harmed nor a witness. And if you do then that is indeed a sin on you. And revere Allah; for Allah teaches you. And Allah is Knower of all things. You who believe, whenever you contract a debt for a stated period, write it down. Let some literate person write [what goes on] between you properly; no literate person should refuse to write it down. Just as God has taught him, so let him write it down, and let the borrower bo rrower dictate. May he heed God and not omit any part of it. If the borrower is feeble-minded or incapacitated or cannot manage to dictate himself, then let his guardian dictate it in all fairness, and seek out two witnesses from among your men-folk to act as w itness itnesses. es. If there are not two men [available], then one man and two women [may serve] as witnesses from anyone you may approve of, so t hat if either of them should slip up, then the ot her woman may remind the other. Witnesses 210 | P a g e
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must not refuse [to serve] when they are called upon, nor try to get out of writing anything down whether it is small or large, along with its due date. Such S uch [procedure] is more equitable so far as God is concerned and it makes for more valid testimony, as well as reducing the chances for doubt; dou bt; unless it is some transaction handled on the spot that you pass around among yourselves yourselves,, in which case it will not be held against you for not writing it down. Call in witnesses whenever you engage in trade, and let no literate man nor any witness feel obligated if you do so; that would be immoral on your part. Heed God, for God teaches you! God is Aware of everything. T.U. Hilali-M. Khan: O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write as Allâh has taught him, so let him write. Let him (the debtor) who incurs the liability dictate, and he must fear Allâh, his Lord, and diminish not anything of what he owes. But if the debtor is of poor understanding, or weak, or is unable himself to dictate, then let his guardian dictate in justice. And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind re mind her. And the witnesses should not refuse when they are called on (for evidence). You should not become weary to write it (your contract), whether it be small or big, for its fixed term, that is more just with Allâh; more solid as evidence, and more convenient to prevent do ubts among yourselves, save when it is a present trade which you carry out on t he spot among yourselves, then there is no sin on you if you do not write it down. But t ake witnesses whenever you make a commercial contract. Let neither scribe nor witness suffer any harm, but if you do (such harm), it would be wickedness in you. So be afraid of Allâh; and Allâh teaches you. And Allâh is the All-Knower of each and everything. e verything. O ye who believe! when ye contract a debt for a fixed term, reco rd it in M. Pickthall: writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath tau ght him, so let him write; and let him who incurreth the d ebt dictate, and let him observe his duty to Allah, his Lord, and diminish naught therof. But if he who oweth the t he debt is of low understanding, or weak, o r unable himself to dictate, then let the guardian o f his interest dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand), then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. Aand the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract)whether it be small or great, with (record of) t he term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is MIA
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knower of all things. th ings. O you who believe! when you deal with each other ot her in contracting a debt for a fixed time, then write wr ite it down; and let a scribe write it down between you with fairness; and the scribe should no t refuse to write as Allah has taught him, so he shou ld write; and let him who owes the debt dictate, and he should s hould be careful of (his duty to) Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses w itnesses should should not refuse when they are summoned; and be not averse to writing writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then t hen there is no blame on you in not writing it down; and have witnesses when you barter with one a nother, and let no harm be done to the scribe or to the witness; and if you do (it) then surely it will be a transgression in you, and be careful of (your duty) to Allah, Allah teaches you, and Allah knows all things.
Verse 2:283 If ye are on a journey journey,, and cannot ca nnot find a scribe, a pledge with possession (may serve the purpose). And if one o f you deposits a thing on trust with another, anot her, Let the trustee (Faithfully (Faithfully)) discharge His H is trust, and let him fear his Lord. Conceal not evidence; for whoever conceals it,- His heart is tainted with sin. And God Knoweth all that ye do. And if you be on a journey, and cannot find a scribe, then a mortgage Zohurul Hoque: taken into possession. But if some of you t rust the others, then let him who is trusted pay back his trust; and let him revere Allah, his Rabb. And do not conceal the evidence; for whoever conceals it, then he is indeed wicked at his heart. And Allah is Knower of what you do. If you are on a journey and do not find any literate person, t hen a T. J. Irving: deposit may be withheld as a lien. If one of you entrusts (something to] another, the one who has been entrusted with it should hand over his security and he should heed God his Lord and not hide any testim test imony. ony. Anyone who hides it has a vicious heart. h eart. God is Aware of o f anything anything you do! o n a journey and cannot find a scribe, then t hen let there be a T.U. Hilali-M. Khan: And if you are on pledge taken (mortgaging); then if one o f you entrust the other, let the one who is entrusted discharge d ischarge his trust (faithfully), (faithfully), and let him be afraid of Allâh, his Lord. And conceal not the evidence for he, who hides it, surely his heart is sinful. And Allâh is All-Knower of what you do. If ye be on a journey and cannot find a scribe, then a pledge in hand M. Pickthall: (shall suffice). And if one of you entrusteth to another let him who is Yusuf Ali:
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trusted deliver up that which is entrusted to him (acco rding to the pact between them) and let him observe his duty to Allah his Lord. Hide not testimony. He who hideth it, verily his heart is sinful. Allah is Aware of what ye do. And if you are upon upo n a journey and you do not find a scribe, then (there may be) a security taken into possession; but if one o f you trusts another, then he who is trusted should should deliver his trust, and let him be careful (of his duty to) Allah, his Lord; and do not conceal testimony, testimony, and whoever conceals it, his heart is surely sinful; and Allah knows what you do. Section 40
Verse 2:284 To God belongeth all a ll that is in the heavens and on o n earth. Whether ye show what is in your minds or conceal it, God Calleth you to account acco unt for it. He forgiveth whom He pleaseth, p leaseth, and punisheth whom He pleaseth, for God hath power po wer over all things. To Allah what is in the heavens and what is in the earth. And if you Zohurul Hoque: disclose what is in your minds, or keep it secret, Allah calls you to account for it. Then he protects pro tects whom He pleases, and He chastises c hastises whom He pleases. For Allah is Possessor of power over all things. God holds whatever is in Heaven a nd whatever is on Earth; whether T. J. Irving: you disclose what is on your minds, or hide it, God will bring you to account for it. He forgives anyone He w ishes to and punishes anyone wishes; God is Capable of everything! o n the earth, T.U. Hilali-M. Khan: To Allâh belongs all that is in the heavens and all that is on and whether you discl d isclose ose what is in your ownselves or conceal it, Allâh will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allâh is Able to do all things. Unto Allah (belongeth) whatsoever is in the heavens a nd whatsoever is M. Pickthall: in the earth; and whether ye make known what is in your minds or hide it, Allah will bring you to account for it. He will forgive whom He will and He will punish whom who m He will. Allah is Able to do all things. Whatever is in the heavens and whatever w hatever is in the earth is Allah's; and M.H. Shakir: whether you manifest what is in your minds or hide it, Allah will call you to account according to it; then He will forgive whom He p leases and chastise whom He pleases, and Allah has power over all a ll things. Yusuf Ali:
Verse 2:285 Yusuf Ali:
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The Apostle believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) be lieveth in God, His angels, His books, and His H is apostles. "We make no distinction (they say) between one and another anot her of His apostles." And they say: "We hear, and we obey: o bey: (We seek) Thy forgiveness, our Lord, and to T hee is the end of all journeys." The Rasul believes in what is revealed to him from his Rabb, and the Believers. Everyone believes in Allah, and H is Malaks, and His scriptures, and His rasuls,- "We make no d ifference between any of His rasuls." Further they say: "We hear and we o bey; Your forgiveness, our 213 | P a g e
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Rabb! and towards You is the goal." The Messenger believes in what has been sent down to him from Lord, T. J. Irving: and [so do] believers; everyone believes in God and His angels, His books and His messengers. We do not differentiate between any His messengers. They say: "We have heard and obey; (we beg) Your pardon, our Lord! Toward You lies the Goal!" T.U. Hilali-M. Khan: The Messenger (Muhammad SAW) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, Boo ks, and His Messengers. They say, "We make no distin distinction ction between one o ne another of His Messengers" - and they say, "We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all)." The messenger believeth in that which hath been revealed unto him M. Pickthall: from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and t hey say: We hear, and we obey. (Grant us) Thy T hy forgiveness, our Lord. Unto Thee is the journeying. The apostle believes in what has been revealed to him from his Lord, M.H. Shakir: and (so do) the believers; they all believe in Allah and His angels and His books and His H is apostles; We We make no difference between any of His apostles; and they say: We hear and obey, o ur Lord! Thy forgiveness (do we crave), and to Thee is the eventual course.
Verse 2:286 On no soul doth God Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against t hose who stand against faith." Allah does not burden any soul but to its capacity. For it is what it Zohurul Hoque: earns, and against it is what it does. "Our Rabb! do not take us to task if we forget, or we make a mistake; our Rabb! and do not lay upon us a burden as you had lain on those before us; our Rabb! and do not impose upon us that for which no strength have we. Therefore pardon us; and grant us protection; and be kind to us. You are our Patron; therefore help us over the Unbelieving peop le." God only assigns a soul something it can co pe with: it is credited with T. J. Irving: whatever it has earned, while it is debited with whatever it has brought upon itself. Our Lord, do not t ake us to task if we have forgotten or o r slipped up! Our Lord, do not lay any obligation us such as You Yo u placed on those before us. Our Lord, do not overburden us with w ith more than we can bear! Pardon us, forgive us, and show us mercy! You are our Protector, so support us against disbelieving folk! p erson beyond his scope. He gets reward for that T.U. Hilali-M. Khan: Allâh burdens not a person (good) which he has earned, a nd he is punished for that (evil (evil)) which he has earned. "Our Lord! Punish P unish us not if we forget or fall into error, our Yusuf Ali:
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Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maulâ (Patron, Suppor-ter and Protector, etc.) and give us u s victory over the disbelieving people." Allah tasketh not a soul beyond beyond its scope. For it (is only) that which it hath earned, and against aga inst it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those tho se before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbeli d isbelieving eving folk. Allah does not impose upon any soul a duty but to the t he extent of its ability; for it is (the benefit of) what it has earned and upo n it (the evil of) what it has wrought: Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that t hat which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against aga inst the unbelieving people.
(Yusuf :4) (Revealed at Makkah)
With the name of Allah, most Gracious, most Rewarding. SECTION : 1 ALIF, Lam, Ra. These are the Ayats of the perspicuous Scripture. 2 We have indeed revealed it- a Qur-an in Arabic, that you may understand. 3 We are going to narrate to you the most beautiful narrations by that We revealed to you this Qur-an. And though you were, before this, certainly among the unaware. 4 Behold, Yusuf said to his father: "O my Dad! Surely I have seen eleven stars and the sun and the moon- I have seen them making obeisance for me." 5 He said: "O my son! Do not relate your dream to your brethren lest they contrive a plot against you. Surely the Evil-one is an open enemy to mankind. 6 "And likewise your Rabb will select you and teach you the explanation of the happenings, and He will complete His blessing upon you and upon the Children of Ya'qub as He completed it upon your
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forefathers- Ibrahim and Is-haq in the past." Surely your Rabb is all-Knowing, most Wise.
SECTION : 1 ALIF, Lam, Ra (-I, Allah, am the Seer). These are the Ayats of the perspicuous Scripture (5:15, which is not the brain work of the unlettered Nabi Muhammad, 29:48).
2 We have indeed revealed it- a Qur-an (or Sermon) in (your mother-tongue) Arabic, that you(the Arabs) may understand (it easily, and then through you the whole world may understand its message). 3 We are going to narrate to you (O Muhammad!) the most beautiful narrations (in the history of Yusuf, regarding the spiritual and moral needs of man, demonstration of kindness and forgiveness to people in general and to kith and kin in particular, 11:120) by that We revealed to you this Qur-an. And though you were, before this, certainly among the unaware (people about the beautiful life history of Yusuf and also of your own future, 42:52, that like Yusuf you will be expelled from your home, and your countrymen will ultimately come to you in submission, as Yusuf's brothers had come, 12:92). 4 Behold, Yusuf said to his father: "O my Dad! surely I have seen (in my dream) eleven stars and the sun and the moon- I have seen them making obeisance (to Allah) for me(Gen. 37:9)." 5 He said: "O my son! do not relate your dream to your (step-) rethren lest they contrive a plot against you (because your destiny is prefigured in your dream : you are to be exalted in rank above your eleven brothers- ten of your elder stepbrothers, and one younger full-brother, and above your father and mother also). Surely the Evil-one is an open enemy to mankind . 6 "And likewise your Rabb will select you and (in propriety with that selection) teach you the explanation of the happenings (12:21; Gen. 37:10), and He will complete His blessing upon you and upon the Children of Ya'qub (who will be known as the Children of Israil, 2:132) as He completed it upon your forefathers- Ibrahim and Is-haq in the past." Surely your Rabb is all-Knowing, most Wise. SECTION 2
7 Most certainly in Yusuf and his brothers there are Signs for the inquirers. 8 Behold, they said: "Certainly Yusuf and his brother are dearer to our father than us, though we are a band. Surely our father is in an obvious error." 9 "Kill Yusuf or banish him to a land, so that your father's face may turn intimately to you, and you may become thereafter a good people!" 10 A speaker among them said: "Do not kill Yusuf, rather throw him into the bottom of a well, so that some travellers may pick him up,- if you are going to do." 11 They said: "O our Dad! what is the matter with you that you do not trust us with Yusuf, while we are surely his sincere well-wishers? 12 "Send him with us tomorrow that he may enjoy himself and play, and surely we are to him good guardians." 13 He said: "Surely it grieves me that you should take him away, and I fear that a wolf may devour him, while you become inattentive of him." 14 They said: "Why, if a wolf should devour devour himlosers!"
hile we are a band-
e should should cert certainly ainly then be the
15 Then when they took him away and agreed to put him into the well, We then revealed to him: "You will certainly inform them of this act of theirs, while they will not recognize." 16 And they came to their father at nightfall weeping. 17 They said: "O our Dad! we happened to go off racing with one another, and we left Yusuf near our
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rovisions, then a wolf devoured him; but you are not going to be a believer to us even though we are truthful." 18 And they came with false blood on his shirt. He said: "In fact, your souls have made up this matter for you. Therefore patience is elegant. And Allah- His help is sought for against what you describe." 19 And there came travellers, and they sent their water-carrier, so he let down his bucket. He said: "O good gracious! Here is a boy!" And they concealed him as a merchandise. And Allah was Cognizant of what they did. 20 And they sold him for a paltry price- a number of Dirhams. And they were holder of low estimation for him.
SECTION : 2 7 Most certainly in (the story of) Yusuf and his brothers there are Signs (of your claim to nabihood) for the inquirers (about your fate; seeing that the chief men of Makkah have conspired against your life). 8 Behold, they (-the brothers) said (amongst them): "Certainly Yusuf and his brother (Binyamin, by the same mother) are dearer to our father than us, though we are a (stronger)band (and more active in our affairs). Surely our father is in an obvious error (in showing such partiality partiality)." )." 9 (One of them said:) "(Better you) kill Yusuf or banish him to a (foreign) land, so that your father's face (i.e. his attention) may turn intimately to you, and (that) you may (get enough scope to) become thereafter a good people (by pretence or by repentance)!" 10 A speaker among them (who was less cruel and more worldly wise) said: "(Why should you break a butterfly on the wheel, so) do not kill Yusuf (and do not undertake the risk of being a murderer, if you intend simply to get rid of him), rather throw him into the bottom of a well (deep enough to prevent him from coming up), so that some travellers may pick him up (and take him away),- (do it) if you are going to do (something worth doing, Gen. 37:22)." 11 (After drawing this stratagem, they came to their father and) they said: "O our Dad! what is the matter with you that you do not trust us with Yusuf, while we are surely his sincere well-wishers? 12 "Send him with us tomorrow that he may enjoy himself and play, and surely we are to him good guardians (and we shall guard him well)." 13 (He realized that if they were driven to open hostility, it is certain that they would cause him harm, so) he said (giving a cue, 12:17,91) : "Surely it grieves me that you should take him away, and I fear that (if the worst comes to the worst) a wolf may devour him, while you become inattentive of him (by being absorbed in play)." 14 They said: "Why, if a wolf should should devour him- hile we are (so strong and stout) a bandwe (ourselves) should certainly then be the losers!" 15 Then when they took him away (in the name of game) and agreed to put him into the well, We then revealed to him: "(All is good that We send you, so) you will (one day be the master of your present oppressors and)certainly inform them of this act of theirs, while they will not recognize (you for your very high status in compariso comparison n with them, 12:58,89)." 16 And (realizing the psychology that where children stand still, they have done some ill) they came to their father at nightfall weeping (shedding plenty of crocodile tears, to show that they had been searching for Yusuf the whole day). 17 They said: "O our Dad! we happened to go off racing with one another, and we left Yusuf near our provisions, then a wolf devoured him; but you (are receiving the news with cold incredulity, and) are not going to be a believer to us even though we are truthful (on the matter)."
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18 And they came with false blood on his shirt. He (understo (understood od that there th ere had been some foul pla y, so he) said: "In fact, your souls have made up this matter for you. Therefore (come, sweet patience !) patience is elegant (which is a plaster for all sores, and the best remedy for grief). And (while all is good that Heaven sends us) Allah- His help is sought for against what you describe (and in time He will produce for me the swee sweett fruits for the bitter patience I am having now, Gen. 37:11)." 19 And there came (a caravan of) travellers (on way to Egypt with merchandise), and they sent their watercarrier (to fetch water), so he let down his bucket (into this well, and as h e hauled it up, Yusuf came up with the bucket). He (being surprised finding a handsome youth as his haul)said: "O good gracious! Here is a boy!" And they concealed him as a merchandise (for sale). And Allah was Cognizant of what they did. 20 And they sold him (to the Aziz of Egypt) for a paltry price- a number of (easily counted)Dirhams (silver coins). And they were holder of low estimation for him (to keep him with them, Gen. 37:28). SECTION 3
21 And the Egyptian who bought him said to his wife: "Make his stay honorable. It may be he will be of benefit to us, or that we may adopt him as a son." And likewise We fixed up establishment for Yusuf in the land, and that We might teach him the explanation of happenings. And Allah prevails in His command, but most men do not know. 22 And when he attained his maturity, We gave him wisdom and knowledge. And likewise We reward the doers of good. 23 And she in whose house he was, desired him to yield himself, and she closed the doors and said: "Come on!" He said: "Refuge with Allah; surely He, my Rabb, has made good my lodging. Surely the wrongdoers are never made to prosper." 24 And certainly she resolved to have him, and he would have resolved for her, had he not seen the power of his Rabb. Likewise it was that We might turn away evil and indecency from him. Surely he was one of Our devoted bondsmen. 25 And they both raced for the door, and she rent his shirt from behind, and they both met her husband near the door. She said: "What is the recompense of one who intends evil to your wife except that he be put in prison or a painful punishment?" 26 He said: "She desired me to yield myself." And a witness from her family bore witness: "If his shirt be torn at the front, then she has spoken the truth and he is of the liars. 27 "And if his shirt be torn at the back, then she has told lies and he is of the truthful." 28 So that when he saw that his shirt was torn from behind, he said: "It is certainly a device of you women; your device is indeed a stupendous one! 29 "O Yusuf! pass this over. And ask forgiveness for your sin; surely you are among the guilty."
SECTION : 3 21 And the Egyptian (-the Aziz) ho bought him (Gen. 37:36; 39:1) said to his wife (Zulaikha): "Make his stay honorable. It may be he will be of benefit to us, or that we may adopt him as a son." And likewise (as contemplated) We fixed up establishment for Yusuf in the land, and that We might teach him the explanation of (these) happenings. And Allah prevails (all)in (the execution of) His command (to which none can exercise any option), but most men do not know (it). 22 And hen he attained his maturity, We gave him wisdom and knowledge (and thus he got an old head on young shoulders). And likewise (with knowledge and wisdom) We reward the doers of good (Gen. 39:2). 23 And (along with the common women of Egypt, even their ladyships enjoyed free life, so) she in whose house he was, desired him to yield himself (to her), and she closed the doors and said: "Come on (my dear, Gen. 39:7-12)!" He said: "(God forbid! I seek) refuge with Allah; surely He, my Rabb, has made
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good my lodging (and I must be faithful to the house). Surely the wrongdoers are never made to prosper."
24 And certainly she resolved to have him, and he would have resolved for her (under such circumstances), had he not seen the power of his Rabb (because the temptation along with obligation to the lady was very strong t o resist). Likewise it was (by making him pass the test) that We might turn away evil and indecency from him. Surely he was one of Our devotedbondsmen (2:23). 25 And they both raced for the door, and she (could only catch hold of the back of his shirt to detain him, and she) rent his shirt from behind, and (it happened that on opening the door) they both met her husband near the door. (Whereas come blows, love goes) she (not realizing that he who excuses himself accuses himself) said: "What is the recompense of one who intends evil to your wife except that he be put in prison or (inflicted) a painful punishment?" 26 He (-Yusuf) said: "(It is not I who intended evil to your wife, but) she desired me to yield myself (to her)." And (during the dispute) a witness from her family bore witness (with wisdom): "If his shirt be torn scuffle), ), then she has at the front (it will indicate that he had been advancing towards her, and there was a scuffle spoken the truth and he is of the liars. 27 "And if his shirt be torn at the back, then she has told lies (because she must have been tugging from behind) and he is of the truthful (because he must obviously have been fleeing)." 28 So that when he (-the husband) saw that his shirt was torn from behind, he (could understand what had happened, and innocence being the best defense) said: "(Full of courtesy, full of craft!) It is certainly a device of you women; your device is indeed a stupendous one (as you proved yourself unfaithful to me, and at the same time put the blame on an innocent youth)! 29 "O Yusuf! pass this over. And (O my Ladyship!) ask forgiveness for your sin (first of Yusuf, then of Allah); surely you are among the guilty (because a nice wife and a back door, often do make a rich man poor)." SECTION 4
30 And the ladies in the city said: "The wife of the Aziz desires her young slave to yield himself. He has indeed deeply infatuated her with love. Truly we see her in an obvious error." 31 So that when she heard of their plan, she sent for them and prepared for them a cushioned couch, and she provided each one of them a knife, and she said: "Come out in their presence." So when they saw him, they deemed him great, and they cut their hands; and they said: "Blameless be Allah! this is no human being! He is none but a noble angel!" 32 She said: "He is the one about whom you blamed me. And certainly I desired him to yield himself, but he protected himself. And if he does not do what I command him, he will certainly be imprisoned, and he will be among the humbled." 33 He said: "My Rabb! the prison is dearer to me than that to which they invite me. And if You do not turn away from me their plot, I may incline towards them and become of the ignorant." 34 So his Rabb responded to him and turned away from him their plot. Truly He,- He is all-Hearing, allKnowing. 35 Then it appeared to them after they had seen the evidences that they should put him in prison for a time.
SECTION : 4 30 And the ladies in the city (with whom promiscuity was common, felt sympathy for their madam, and) said: "The wife of the Aziz (-the chief-minister) desires her young slave to yield himself (to her). He has indeed deeply infatuated her with (his) love. (But) truly we see her in an obvious error (in her rash approach, without plugging all the loopholes)."
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31 So that when she heard of their plan (of extending their help in a crafty way), she sent for them and prepared for them a cushioned couch (to relax at the banquet), and she provided each one of them a knife (to use in the repast), and she said: "(Yusuf!) come out in their presence (and serve them in the banquet)." So when they saw him, they deemed him great(in charm, beauty and dignity), and (all of them scuffled and jostled to have fun with him, and in the hustle and tussle) they cut their hands; and they said (among them): "Blameless be Allah! this is no human being (to be enticed by us) ! He is none but a noble angel (in beauty and purity, as he did not yield himself to our paragon of beauty)!" 32 She said (with a note of triumph at their failure): "He is the one about whom you blamed me (for my failure in enticing him). And certainly I (strongly) desired him to yield himself (to me),but he protected himself (and I failed as you failed). And (let it be known that) if he does not do what I command him, he will certainly be imprisoned (on some ground or other), and he will be among the humbled." 33 He said: "My Rabb! the prison is dearer to me than that to which they invite (and importune) me. And if You do not turn away from me their plot, I may incline towards them (as human nature is weak) and become of the ignorant (who do not know that beneath the rose lies the serpent, and there is no leap from Delilah's lap to Abraham's bosom)." 34 So his Rabb responded to him and turned away from him their plot (so he did not fall into the trap of Zulaikha and her friends). Truly He,- He is all-Hearing, all-Knowing . 35 Then (going through the well-worked-out suit against him by Zulaikha and her friends) it appeared to them (-to the judges) after they had seen the evidences (of his innocence and their wounded hands) that (to avoid repetition of such incidence) they should put him in prison for a time.
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36 And with him entered the prison two youths. One of them said: "I indeed saw I press wine." And the other said: "I indeed saw I carry on my head a loaf, birds were eating therefrom." "Inform us as to the interpretation thereof; surely we see you among the doers of good." 37 He said: "They will not bring you two the food with which you are fed, but I shall inform you the interpretation thereof before it comes to you. This is out of what my Rabb has taught me. Surely I have given up the religion of a people who do not believe in Allah, and they are themselves the Unbelievers in the Hereafter. 38 "And I follow the religion of my forefathers,- Ibrahim and Is-haq and Ya'qub. It is not for us to associate aught with Allah. This is by Allah's grace upon us and upon mankind. But most men do not give thanks. 39 "O my two companions of the prison! are separate lords better, or Allah- the One, the Dominant? 40 "You do not worship besides Him but names which you and your forefathers have named,- no authority Allah has sent down therefor. Judgment belongs to none but Allah. He has commanded that you do not worship any but Him alone. This is the upright religion, but most people do not know. 41 "O my two companions of the prison! as to one of you, he will then give to drink wine to his lord; but as to the other, he will therefore be crucified, so that the birds will eat from his head. The matter which you two have enquired has been decided so." 42 And he said to him whom he thought to be released of the twain: "Remember me to the presence of your lord." But the Evil-one made him forget mentioning to his lord, so that he lingered in the prison for a few years.
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36 And with him entered the prison two youths (-the butler and the baker of the king, Gen. ch. 40). One of them (-the butler) said "I indeed saw (in a dream) I press wine." And the other (-the baker) said: "I indeed saw (in my dream) I carry on my head a loaf, (and) birds were eating therefrom." (They said:) "Inform us as to the interpretation thereof; surely we see you among the doers of good (to other prisoners)." 37 He said (not tantalizing them): "They will not bring you two the food with which you are fed, but (without taking much time) I shall inform you the interpretation thereof before it (-the food) comes to you. This is out of what my Rabb has taught me (so let me first teach you Faith, because my mission is far higher than interpreting dreams). dreams). Surely I have given up the religion of a people (-the Egyptians) who do not believe in Allah, and they are themselves the Unbelievers in the Hereafter (being steepen down in materialism). 38 "And I follow the religion of my forefathers,- Ibrahim (-the Father of the Faithful, 22:78) and Ishaq (my grandfather) and Ya'qub (my father). It is not for us to associate aught with Allah. This is by Allah's grace upon us (that We have learned about His absolute Unity) and upon mankind (who are being taught so by all His prophets). But most men do not give thanks (to Allah, and instead invent other false deities). 39 "O my two companions of the prison! (what do you say-) are separate (heterogenous)lords better, or Allah- the One, the Dominant? 40 "You do not worship besides Him but (your concocted) names which you and your forefathers have named,- no authority Allah has sent down therefor. Judgment belongs to none but Allah. He has commanded that you do not worship any but Him alone. This is the upright religion (which He has revealed at all time through His rasuls), but most people do not know (it due to their own heedlessness). 41 "O my two companions of the prison! (now I come to your point and inform you th e interpretation of your dreams:) as to one of you (-the butler), he will then (be restored to the service of the king and) give to drink wine (again) to his lord; but as to the other (-the baker),he will (be proved guilty, and) therefore be crucified, so that the birds (like vultures) will eat from his head (while kept hanging on the cross). The matter which you two have enquired has been decided so (hence if the guilty person repents and amends, he will lose by crucifixion in this life, but gain in the Hereafter)." 42 And he said to him (-the butler) hom he thought to be released of the twain: "Remember me to the presence of your lord (-the king, because his own justice is being violated in detaining me for too long a time, while I have other duties to do outside for the people of Egypt)." But (because out of sight, out of mind) the Evil-one made him forget mentioning(the case of Yusuf) to his lord, so that he lingered in the prison for a few (more) years. SECTION 6
43 Now the King said: "Verily, I have seen seven fat cows which are being devoured by seven lean ones; and seven green ears and other dry ones. O you chiefs! explain for me upon my dream, if you can interpret dreams." 44 They said: "Jumbled dreams! while we are not knowing the interpretation of dreams." 45 Thereupon one of the two who was released, having remembered after a time, said: "I shall inform you about the interpretation thereof; therefore you send me." 46 "Yusuf! O you the truthful! explain for us regarding seven fat cows which are devoured by seven lean ones, and seven green ears and others dry; so that I may return to the people that they may know." 47 He said: "You will do cultivation for seven years as usual; then what you reap let it then remain in its ear except a little wherefrom you will eat. 48 "Then there will come after that seven of hardship; they will consume what you put up in advance for them, except a little which you will preserve. 49 "Then will come after that a year in which men will have abundant rain, and in which they will press."
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SECTION : 6 43 Now (it so happened that one day) the King (of Egypt,-the title of the then kings of Eg ypt being "Pharaoh" or "Fir'awn", Gen. 41:1-31) said: "Verily, I have seen (in a dream) seven fat cows which are being devoured by seven lean ones; and seven green ears (of corn) and (these are being eaten up by seven) other dry ones. O you chiefs! explain for me upon my dream, if you can interpret dreams." 44 They said: "(These are) jumbled (hotchpotch of) dreams! while we are not knowing the interpretation of (such) dreams." 45 Thereupon one of the two (prisoners) ho was released, having (now) remembered(Yusuf) after (so long) a time, said (seeking some credit for himself): "I shall inform you about the interpretation thereof; therefore you send me (for the purpose)." 46 (And when he h e went to Yusuf, in the prison, he exclaimed:) "Yusuf! O you the truthful! explain for us regarding (a dream of) seven fat cows which are devoured by seven lean ones, and seven green ears (of corn) and (these are being eaten up by seven) others dry; so that I may return to the people (of the Council) that they may know (the meaning of this jumbled dream)." 47 He said (without any reproach for forgetting to mention him to the king): "You will (use your cows and) do cultivation for seven years as usual; then (save well, spend well, so) what you reap let it then remain in its ear (stored in the granary) except a little wherefrom you will eat (during the period). 48 "Then (because corn and horn go together; the cup of adversity of Egypt being filled to the brim) there will come after that (period) seven (years) of hardship (due to severe famine); they will consume (all the stores) what you put up in advance for them (-for the hard days), da ys),except a little which you will (by special arrangement even during the famine) preserve (for seeds). 49 "Then (as weal and woe come by turns,) ill come after that (famine) a year (of plenty) in which men will have abundant rain, and in which they will press (wine and oil)." SECTION 7
50 And the King said: "You bring him to me." So when the messenger came to him, he said: "Go back to your lord, then ask him- "What is the condition of the ladies who cut their hands". Surely my Rabb is Knower of their plot." 51 He told: "What was your affair when you desired Yusuf to yield himself?" They said: "Blameless be Allah! we do not know of any evil on his part." The wife of the Aziz said: "Now the truth has come out. I desired him to yield himself, and he is most surely of the truthful ones." 52 "This,- that he may know that I have never been unfaithful to him in absence, and that Allah surely does not guide the device of the unfaithful ones." PART - XIII 53 "And I do not hold my soul free from weakness. Certainly the soul is indeed prone to evil, excepting whom my Rabb has mercy. Surely my Rabb is Protector, most Rewarding." 54 And the King said: "Bring him to me. I shall select him for myself." So that he said: "Surely you are in our presence this day dignified and trusted."
hen he had talked to him
55 He said: "Appoint me over the treasures of the land. Truly I am a good keeper, knowing well." 56 And likewise We granted establishment to Yusuf in the land. He had mastery in it wherever he liked. We bestow Our mercy to whom We please, and We do not waste the reward of the doers of good. 57 And the reward of the Hereafter is of course better for those who believe and practise reverence.
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50 (The butler informed the Council the interpretatio interpretation n of the dream) and the King (finding out its source, wanted to see Yusuf, and) said: "You bring him (the actual interpreter of the dream) to me." So when the messenger (from the King) came to him, he (-Yusuf) said: "(By no means! I prefer to remain in prison, until my innocence is established; hence) go back to your lord, then ask him- "What is the condition of the ladies who cut their hands" (as I want to be safe from them, and also exonerated). Surely my Rabb is Knower of their plot (of alluring me, and then putting me to jail)." 51 He (-the King, sent for the ladies, and) told (them): "What was your affair when you desired Yusuf to yield himself (to you)?" (Then, because, truth gives a short answer, lies go round about) they said: "Blameless be Allah! we do not know of any evil on his part." The wife of the Aziz said: "Now the truth has come out (into light). I desired him to yield himself, and he is most surely of the truthful ones (and thus the trumpet of virtue sounded by itself)." 52 "This," (said Yusuf) "(I asked for,) that he (-Aziz) may know that I have never been unfaithful to him in (his) absence (towards his wife), and that Allah surely does not guide (to success) the device of the unfaithful ones." PART - XIII 53 (Yusuf went on telling in the court of the King:) "And I do not hold my soul free from weakness. Certainly the soul (of man) is indeed prone to evil (due to the influence of h is animal passions), excepting (those souls on) whom my Rabb has mercy (for guiding him from the Ammarah or the "Animal Stage" into the Lawwamah or the "Human Stage" in the spiritual advancement, 75:2, and finally to the Mutma'innah or the "Heavenly Stage" of perfection, 89:27-30). Surely my Rabb is Protector (against all shortcomings), most Rewarding (for raising us from the Animal Stage into the Heavenly Stage)." 54 And (now Yusuf's innocence and wisdom being proved) the King (became impressed and)said: "Bring him to me. I shall select him for myself (as my trusty and confidential Wazir or minister)." So that when he had talked to him he (-the King) said: "Surely you are in our presence this day dignified and trusted." 55 He (voluntarily came forward forward to shoulder the responsibilities of facing the hard days, and) said: "Appoint me over the treasures (-the granaries and stores) of the land (,-the hardest and most unpopular work, so that I would organize reserves in times of plenty again st lean years to come). Truly I am a good keeper (of the treasures), knowing well (their importance)." 56 And likewise (as he had desired) We granted establishment to Yusuf in the land (of Egypt, one of the greatest empires of the world in those days, even though he was once sold into slavery there). He had mastery in it wherever he liked (because he became the most trusted dignitary). We bestow Our mercy to (the deserving one-) whom We please, and We do not waste the reward of the doers of good (to others, 53:41). 57 And (all's well that ends well, hence) the reward of the Hereafter is of course better (than that is given in this world) for those who believe and practise reverence (3:135). SECTION 8
58 And Yusuf's brothers came, so they entered in to him, and he recognized them, but they were not cognizant of him. 59 And when he provided them with their provision, he said: "Bring me your brother on your father's side. Do you not see that I give full measure and that I am the best of hosts? 60 "But if you do not bring him to me then there will be no measure for you from me, and do not approach me." 61 They said: "We shall shortly ask his father for him, and we shall certainly be doers." 62 And he told his boys: "Put their cash in their baggage that they may recognize it when they go back to their family, so that they may come back."
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63 So when they returned to their father, they said: "O our Dad! measure has been denied to us; therefore send with us our brother that we may obtain measure, and we are surely guardians over him." 64 He said: "Can I trust you with him except as I trusted you with his brother before? But Allah is the best Guardian; and He is the most Rewarding of those who are the givers of rewards." 65 And when they opened their goods they found their cash returned to them. They said: "O our Dad! what do we want? Here is our cash returned to us, and we shall bring rations for our family, and we shall take care of our brother, and we shall add the measure of a camel. This is an easy load." 66 He said: "I shall not send him with you until you give me Allah's covenant, that you will certainly bring him back to me, unless you be encompassed." So that when they had given him their promise, he said: "Allah is the Keeper of what we say." 67 And he said: "O my sons! do not enter by a single gate, but enter you by different gates. And I cannot avail you anything against Allah. Judgment belongs to none but Allah. Upon Him do I rely and upon Him should then rely all the reliants." 68 And when they entered as their father had ordered them, it did not avail them anything against Allah, but it was a wish in the heart of Ya'qub which he fulfilled. And he was in fact possessor of knowledge on account of what We had taught him, but most men do not know.
SECTION : 8 58 And (then a famine started in Egypt and in its neighboring countries, while Yusuf was fully prepared with his granaries to combat it, and was selling corn to help other countries, when)Yusuf's (step-)brothers came (to procure corn), so they entered in to him, and he recognized them, but they were not cognizant of him (as to them Yusuf is already dead or is living in oblivion). 59 And when he provided them with their provision (on per capita basis), he said: "Bring me your brother (Binyamin) on your father's side (about whom you had mentioned to me). Do you not see that I give full measure (counting on every head) and that I am the best of hosts? 60 "But if you do not bring him to me then there will be no (further) measure (of corn) for you from me (on his account), and do not approach me (for your brother's share)." 61 They said: "We shall shortly ask his father for him, and we shall certainly be doers (of it)." 62 And he told his boys (i.e. the attending servants): "Put (secretly) their cash (they paid us) in their baggage (in such a way) that they may recognize it when they go back to their family, so that they may come back (to express their gratitude)." 63 So when they returned to their father (with their provisions), they said: "O our Dad!(additional) measure has been denied to us (unless we take with us our brother Binyamin); therefore send with us our brother that we may obtain (full) measure (on per capita basis), and we are surely guardians over him." 64 He said (as a flat refusal, having lost faith in them): "Can I trust you with him except as I trusted you with his brother before (12:11-17)? (You are talking of taking care) but Allah is the best Guardian; and He is the most Rewarding of those who are the givers of rewards." 65 And when they opened their goods they found their cash returned to them. They said: "O our Dad! (substantially ally more) rations what (more) do we want? Here is our cash returned to us, and we shall bring (substanti for our family (if we can humor the whim of the kind Wazir by taking Binyamin along with us), and we shall take care of our brother, and (judging from past experience) we shall add the measure of a camel (load of grain). This (securing of a camel-load) is an easy load (as Egypt seems to have plenty of grain in store)." 66 He said: "I shall not send him with you until you give me Allah's covenant (i.e. your assurance in the name of Allah), that you will certainly bring him back to me, unless you be encompassed (by circumstances beyond your control)." So that when they (particularly Judah, Gen. 43:9) had given him their
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romise, he said: "Allah is the Keeper of what we say (by keeping Him as a Witness)."
67 And he (-Ya'qub, getting a sense from Divine source of Yusuf's whereabouts) said: "O my sons! do not enter (all of you) by a single gate (lest you attract undue attention and suspicion among strangers), but enter you by different gates. And I cannot avail you anything against Allah (with my advice). Judgment belongs to none but Allah. Upon Him do I rely and upon Him should then rely all the reliants (who wish to rely upon another)." 68 And when they entered (with Binyamin through different gates) as their father had ordered them, it did not avail them anything against (the Plan of) Allah, but (they thought) it was a(crazy) wish in the heart of Ya'qub which he fulfilled. And he was in fact possessor of knowledge (like the whereabouts of Yusuf) on account of what We had taught him, but most men do not know (that men, without Allah's guidance, will be groping in the darkness). SECTION 9
69 And when they went in to Yusuf, he lodged his brother with himself, he said: "I am indeed your brother, therefore do not grieve for what they have been doing." 70 Then when he had provided them with their provisions, someone placed the drinking-cup in his brother's baggage. Then a crier cried: "O you caravan! you are most surely thieves." 71 They said, while they turned towards them: "What is it that you miss?" 72 They said: "We miss the King's drinking-cup, and whoever produces it will have the load of a camel, and I am responsible for it." 73 They said: "By Allah! you certainly know that we have not come to make mischief in the land and that we are not thieves." 74 They said: "What then shall be the recompense of it if you be liars?" 75 They said: "Its recompense will be that he in whose baggage it is found will be its compensation. It is thus that we award the wrongdoers." 76 Then he began their sacks before his brother's sack, then he brought it out of his brother's sack. Likewise We made a plan for Yusuf. It was not possible to keep his brother within the King's jurisdiction, except when Allah pleases. We raise in rank whom We please. And above everyone possessing knowledge is the all-Knowing. 77 They said: "If he stole, then surely his brother stole before." Then Yusuf concealed that within himself, and he did not disclose it to them. He said: "You are worse in condition; and Allah knows best what you allege." 78 They said: "O exalted one! surely he has a father- ery old person. Therefore take one of us in his place. Surely we see you among the doers of good." 79 He said: "Allah protect us from taking anyone except him with whom we found our property, for then most surely we should be unjust!"
SECTION : 9 69 And when they (-the ten brothers and Binyamin) ent in to Yusuf, (he received them with hospitality and lodged them two by two; and Binyamin becoming the odd and isolated one) he lodged his (own) brother with himself, he (thus getting a chance of pr ivacy) said: "I am indeed your brother (Yusuf), therefore do not grieve for what they have been doing (with us so long)." 70 Then when he had provided them with their provisions, someone (of the ten stepbrothe stepbrothers) rs) laced the drinking-cup (of the King) in his brother's baggage (so as to get him arrested and to remove him also from Ya'qub). Then (the loss being noticed) a crier cried: "O you caravan! you are most surely thieves. "
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71 They said, while they turned towards them: "What is it that you miss?" 72 They said: "We miss the King's drinking-cup, and whoever produces it (voluntarily before our search) will have (an award of) the load of a camel (in provisions), and I am responsible for it (-the finding out of the cup as well as the giving of the reward)." 73 They (-the brothers) said: "By Allah! you certainly know that we have not come to make mischief in the land and that we are not thieves. " 74 They said: "What then shall be the recompense of it if you be (proved) liars (after a search)?" 75 (In order to materialize their plot of leaving Binyamin in this foreign land, 12:70) they said: "Its recompense will be that he in whose baggage it is found will be its compensation (as a bondsman). It is thus that we award the wrongdoers (in our custom)." 76 Then he began (to search) their sacks before his brother's sack (as the suspicion of theft was on them), then he (searched his own brother and) brought it out of his brother's sack. Likewise (as the wicked brothers had planned, 12:70,75) We made a plan for Yusuf (which was not Yusuf's plan, so that the circumstances helped him to take Binyamin out of th e clutches of the wicked brothers and to keep him under his safe custody in Egypt). It was not (otherwise) possible to keep his brother within the King's jurisdiction (as everyone hasto abide by the laws of the country he lives in, 4:59), except when Allah pleases (to create that situation, and so it became a blessing in disguise). We raise in rank (the deserving ones) whom We please. And above everyone possessing knowledge (of planning) is the all-Knowing (-the Universal Planner). 77 They said (little suspecting suspecting that Yusuf was before them in another guise): " If he stole (it, there is nothing strange), then surely his brother (Yusuf also) stole before (and their generation is habituated in such act)." Then Yusuf concealed that (intention of revealing his identity to bring the cat out of the bag) within himself, and he did not disclose it (-his identity) to them. He (only) said: "You are worse in condition; and Allah knows best (the falsehood in) what you allege. " 78 They said (for making him believe that they are sincere in their love for Binyamin and his father): "O exalted one! surely he has a father- very old person (who will grieve for him). Therefore take one of us in his place. Surely we see you among the doers of good (to all)." 79 He said (holding fast to the earlier settlement, 12:75): "(God forbid! may) Allah protect us from taking anyone except him with whom we found our property, for (if we take any other person) then most surely we should be unjust! " SECTION 10
80 Then when they lost hope of him, they retired for a private consultation. The eldest of them said: "Don't you know that your father has taken from you a covenant in the name of Allah, and even before how you fell short of your duty towards Yusuf? So I will certainly not leave this land until my father permits me, or Allah decides for me; for He is the Best of the judges. 81 "You return to your father and say: "O our Dad, surely your son has committed theft, and we do not intimate except what we knew, and we were not guardians over the unseen. 82 "And you ask the town we were in, and the caravan we have come with. And surely we are the truthful indeed"." 83 He said: "Of course, your souls have made up this affair for you. Therefore patience is good. It may be that Allah will bring them in a body to me. He, He indeed is the all-Knowing, most Wise." 84 And he turned back from them and said: "O my grief for Yusuf!" And his eyes were drowned with tears on account of the grief, while he was suppressing. 85 They said: "By Allah! you will not cease remembering Yusuf till you succumb to disease or become
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among the dead." 86 He said: "I only express my extreme sorrow and my grief to Allah; and I know from Allah what you do not know. 87 "O my sons! go then and search Yusuf and his brother, and do not despair of Allah's mercy. Surely no one despairs of Allah's mercy except the unbelieving people." 88 Then when they went in to him, they said: "O you exalted one! distress has afflicted us and our family, and we have come with scanty money, so give us full measure and be charitable towards us. Allah certainly rewards the charitable." 89 He said: "Do you know what you had done with Yusuf and his brother, at that time you were ignorant?" 90 They said: "Are you indeed, are you really Yusuf?" He said: "I am Yusuf and this is my brother. Allah has already been gracious to us. Surely as to him who practises reverence and perseveres, then Allah surely does not waste the reward of the doers of good." 91 They said: "By Allah! Allah has certainly preferred you above us, and we were surely the sinners." 92 He said: "No censure be on you this day. Allah may forgive you; for He is the most Rewarding of the granter of rewards. 93 "Go with this shirt of mine, and shed it before my father's face, he will come to discern. And bring me your family all together."
SECTION : 10 80 Then when they lost hope of (getting the release of Binyamin from) him, they retired for a private consultation (to find out what excuse they might give to their father). The eldest (-Judah, the responsible leader, 20:71; Gen. 43:9) of them said: "Don't you know that your father has taken from you a covenant in the name of Allah (for safe custody of Binyamin), and even before how you fell short of your duty towards Yusuf? So I will certainly not leave this land until my father permits me, or Allah decides for me (by making the Egyptian minister yield in handing over Binyamin to me); for He is the Best of the judges (to decide matters). 81 "You return to your father and say: "O our Dad, surely your son has committed theft (as revealed during the search), and we do not intimate except what we knew, and we were not guardians over the unseen (i.e. what had actually ha ppened). 82 "And you ask (and enquire) the town we were in, and the caravan we have come with (and you will find the facts as we have narrated). And surely we are the truthful indeed"." 83 He (-Ya'qub, a sadder and wiser man) said (flatly refusing the cock-and-bull story, as he knew Binyamin too well that he cannot commit theft): " Of course, your souls have made up this affair (light) for you (to frame a case for Binyamin). Therefore patience is good (as its fruit is sweet). It may be that Allah will (ultimately) bring them (-Yusuf, Binyamin and Judah) in a body to me. He, He indeed is the allKnowing, most Wise." 84 And (because new grief awakens old) he turned back from them and said: "O my grief for Yusuf!" And (before he could say anything m ore) his eyes were drowned with tears on account of the grief, while he was (grinning and bearing, and thus) suppressing (and controlling the grief, but he did not become blind in any way). 85 They (-the unregenerate sons) said (in a rebuking mann er): "By Allah! you will not cease remembering Yusuf till you succumb to disease or become among the dead." 86 He said: "(As my heart bleeds for them) I only express my extreme sorrow and my grief to Allah; and I know from Allah (about the fate of my beloved sons) what you do not know.
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87 "O my sons! go then and search Yusuf and his brother, and do not despair of Allah's mercy (which is ever at its full sea). Surely no one despairs of Allah's mercy except the unbelieving people." 88 Then when (their stock of grain again became sh ort, and) they went in to him (for the third time), they said: "O you exalted one! distress has afflicted us and our family, and we have come with scanty m oney-value) and (also) be charitable towards us (by giving us money, so give us full measure (to the money-value) more that what we can pay for). Allah certainly rewards the charitable c haritable." 89 He said (in reply): "Do you know what you had done with Yusuf and his brother (when you abandoned Yusuf in the pit, and lent Binyamin into trouble in foreign land), at that time you were ignorant (of the consequences of your doing; and now you are asking for generosity from me)?" 90 They said: "Are you indeed, are you really Yusuf?" He (at last let the cat out of the bag, and) said: "I am Yusuf and this is my brother (Binyamin, serving here in Egypt). Allah has already been gracious to us. Surely as to him who practises reverence and perseveres, then (service without reward being punishment) Allah surely does not waste the reward of the doers of good (to others, 12:56)." 91 They said: "By Allah! Allah has certainly preferred you above us, and we (confess that we) surely the sinners."
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92 He said: "No censure be on you this day (as we forgive all your crimes committed on us). Allah may forgive you (for your sins; and by uttering these very words, Muhammad will grant general amnesty to his brethren on the day he will conquer Makkah); for He is the most Rewarding of the granter of rewards. 93 "Go with this shirt of mine (-a rich shirt, befitting the minister of Egypt, as a contrast to the bloodstained shirt which you had presented to my father, 12:18), and shed it (i.e. hold it) before my father's face (to make him see it minutely), he will come to discern (by the texture and cutting of the shirt, as to my position). And bring me your family all together ." SECTION 11
94 And when the caravan left, their father said: "Most surely I perceive the scent of Yusuf, even though you call me a dotard." 95 They said: "By Allah! you are invariably in your old error." 96 Then when the bearer of glad tidings came, he shed it before his face, so he became enlightened. He said: "Did I not say to you that I knew from Allah what you did not know?" 97 They said: "O our Dad! ask forgiveness for us for our sins, we are certainly sinners." 98 He said: "I shall in time ask forgiveness for you from my Rabb. Surely He Himself is most Forgiving, most Rewarding." 99 Then when they went in to Yusuf, he lodged his parents with himself and said: "Enter into Egypt, if Allah please, with safety." 100 And he raised his parents upon the throne, and they fell down for him in prostration. And he said: "O my Dad! this is the interpretation of my dream of yore, my Rabb has made it true. And He is good to me when He brought me out of the prison, and brought you from the desert, after the Evil-one had stirred up a dissension between me and between my brothers. Surely my Rabb is Benignant towards whom He pleases. Surely He is all-Knowing, most Wise. 101 "My Rabb! You have already given me of the kingdom and taught me the interpretation of the narratives; Originator of the heavens and the earth! You are my Protector in this world and the Hereafter. Make me die as a Muslim, and join me with the righteous." 102 This is of the announcements of the unseen which We reveal it to you. And you were not near them when they combined upon their affair, and they were making plots. 103 And most people though you ardently desire, will not become Believers.104 And you do not ask from
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them any reward for it. It is nothing but a reminder for all mankind.
SECTION : 11 94 And when the caravan left (Egypt, and the brothers of Yusuf were on way home), their father said (to the people around him): "Most surely I perceive the scent of Yusuf (that he is holding power and position), (I announce this) even though you call me a dotard ." 95 They (-the people around him, who were made to believe by Yusuf's brothers that their father has become a dotard) said (in remark): "By Allah! you are invariably in your old error (of wandering mind in a state of delusion)." 96 Then when (Judah) the bearer of glad tidings came, he shed it (-the fancy shirt) efore his face (12:93), so (seeing the quality and design of it) he became enlightened (and certain of the whereabouts of Yusuf). He said (to all around): " Did I not say to you that I knew from Allah what you did not know (12:86)?" 97 They (-the sons) said: "O our Dad! ask forgiveness for us for our sins, we are certainly sinners. " 98 He said: "I shall in time (after consultation consultation with the aggrieved party, Yusuf and Binyamin) ask forgiveness for you from my Rabb. Surely He Himself is most Forgiving (for the sins), most Rewarding (for the good deeds)." 99 Then when they (-the whole family) ent in to Yusuf, he lodged his parents (-father and stepmother, Leah, Gen. 29:16-28) with himself and said (welcoming them): "Enter into Egypt, if Allah please, with safety." 100 And he raised his parents upon the throne (of dignity and honor, h onor, Gen. 47:11), and they fell down for him in prostration (to Allah in prayer of than ksgiving). And he said: "O my Dad! this is the interpretation of my dream of yore (12:4), my Rabb has made it true. And He is good to me when He brought me out of the prison, and brought you (all here) from the desert, after the Evil-one had stirred up a dissension (7:200) between me and between my brothers. Surely my Rabb is Benignant (and subtle) towards whom He pleases (due to the pious life h e lives). Surely He is all-Knowing, most Wise. 101 "My Rabb! You have already given me of the kingdom and taught me the interpretation of the narratives; (O You) Originator of the heavens and the earth! You are my Protector in this world and the Hereafter. Make me die as a Muslim (being submissive to You), and join me with the righteous ." 102 This is of the announcements of the unseen which We reveal it to you (to give you a hint about your future, that you, O Muhammad! will leave your h earth and home due to enmity of your brethren, you will settle in a distant land, and through you all your Arab brethren will rise to eminence). And you were not near them when they (-your opponents) combined upon their affair, and (when) they were making plots (of either killing you or banishing you or imprisoning you, 8:30). 103 And most people (in spite of such expositions, such convincing illustrations, 3:43, and) though you ardently desire (26:3), will not become Believers (in your message). 104 And you do not ask from them any reward for it (so that they may find a plea of expressing inability to pay the price of th e message). It is nothing but a reminder for all mankind. SECTION 12
105 And how many a Sign there is in the heavens and the earth which they pass by, yet they become turners away therefrom! 106 And most of them do not believe in Allah without becoming polytheists. 107 Do they then feel secure secure from coming coming to them of an over- helming chastisement chastisement from Allah, Allah, or the coming to them of the Hour all of a sudden, while they do not realize it?
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108 Say: "This is my Path, I call to Allah, I am upon an enlighten-ment, and those who follow me. And glory be to Allah, and I am not among the polytheists." 109 And We did not send before you any but men- from the people of the towns to whom We revealed. Have they not then traveled in the earth and seen as to what was the end of those before them? And certainly the Future Home is better for those who practise reverence. Will you not then understand? 110 So much so that when the rasuls despaired, and they thought that they had surely been told lies, Our help came to them. Then We rescued whom We pleased. And Our power is not averted from the guilty people. 111 There is certainly a lesson in their histories for the possessors of understanding. This is not a narrative which could be forged; rather it is a Confirmation of what is before it, and an Explanation of all things, and a Guidance, and a Mercy for a people who believe.
SECTION : 12 105 And how many a Sign there is in the heavens and the earth (i.e. throughout the nature and in h uman history) which they pass by, yet they become turners away therefrom! 106 And most of them do not believe in Allah without (associating with Him other deities like idols, stones, trees, cows, snakes, prophets, heroes, saints, sages etc., and thereby) becoming polytheists. 107 Do they then feel secure from coming to them of an overwhelming chastisement from Allah (Who moves in a mysterious way His wonders to perform), or the coming to them (like that of a bolt from the blue) of the Hour (of their doom) all of a sudden, while they do not realize it (feeling safety in sin)? 108 Say (O Muhammad!): "This is my Path, I call (mankind) to Allah (the One and only Reality), I am upon an enlightenment, and (so are) those who follow me (12:93). And glory be to Allah, and I am not among the polytheists." 109 And We did not send before you any but men (as Our rasuls)- from the people of the towns (i.e. men living with men, 21:7-8; 25:20; and n ot angels, 17:94-95, or so-called Divine incarnations) to whom We revealed (Our Messages to preach to their people and to serve as models for human beings). Have they not then (instead of trying to see the whole earth by ascending a mountain-peak, Matt. 4:8-9; Ps. 24:1) traveled in the earth (in search of knowledge) and seen (for themselves) as to what was the end of those before them? And certainly the Future Home (even in this very world, 55:46) is better for those who practice reverence. Will you not then understand (and take up the r ight course)? 110 So much so that when the rasuls (at length) despaired (of their people who refused to heed to the warning), and they (-the people) thought that they had surely been told lies (as no threatened chastisement was coming to them till then), Our help came to them (-the rasuls, 12:87, by causing discomfiture to the wicked people). Then We rescued (the deserving ones)whom We pleased. And Our power is not averted from the guilty people . 111 There is certainly a lesson in their histories (-the histories of rasuls, their followers, and of the wicked,) for the possessors of understanding. This (Qur-an) is not a narrative which could be forged; rather it is a Confirmation (in its main outline) of what is before it (like the Bible, 2:41), and an Explanation of all coverage is lacking l acking in earlier things (covering all aspects of human life, and this all-encompassing coverage scriptures), and a Guidance (towards good conduct), and a Mercy (of Allah) for a people who believe (and adopt it in their th eir life, while the Unbelievers remain deprived of the blessings of this Qur-an).
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