| 2:1 | Transliteration Alif-lam-meem Sahih International Alif, Lam, Meem. Muhsin Khan Alif-Lam-Mim. [These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings]. Dr. Ghali Alif, Lam, Mim. (These are the names of three letters from the Arabic alphabet, probably indicating that this inimitable Revelation, the Qur'an, is made of this Arabic alphabet. Only Allah Knows their meaning here). Tafsir al-Jalalayn Alif l?m m?m: God knows best what He means by these [letters]. | | 2:2 | Transliteration Thalika alkitabu larayba feehi hudan lilmuttaqeen Sahih International This is the Book about which there is no doubt, a guidance for those conscious of Allah - Muhsin Khan This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqun [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. Yusuf Ali This is the Book; in it is guidance sure, without doubt, to those who fear Allah; Dr. Ghali That is the Book, there is no suspicion about it, a guidance to the pious. Tafsir al-Jalalayn That, meaning, this, Book, which Muhammad (s) recites, in it there is no doubt, no uncertainty, that it is from God (the negation [l? rayba f?hi] is the predicate of dh?lika; the use of the demonstrative here is intended to glorify [the Book]). A guidance (hud? is a second predicate, meaning that it [the Book] ‘guides’), for the God-fearing, namely, those that tend towards piety by adhering to commands and avoiding things prohibited, thereby guarding themselves from the Fire; | | 2:3 | Transliteration Allatheena yu/minoona bilghaybiwayuqeemoona assalata wamimma razaqnahumyunfiqoon Sahih International Who believe in the unseen, establish prayer, and spend out of what We have provided for them, Muhsin Khan Who believe in the Ghaib and perform As-Salat (Iqamat-as-Salat), and spend out of what we have provided for them [i.e. give Zakat , spend on themselves, their parents, their children, their wives, etc., and also give charity to the poor and also in Allah's Cause - Jihad, etc.]. Yusuf Ali Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; Dr. Ghali Who believe in the Unseen, and keep up the prayer, and expend of what We have provided them, Tafsir al-Jalalayn who believe in, that is, who accept the truth of, the Unseen, what is hidden from them of the Resurrection, Paradise and the Fire; and maintain the prayer, that is to say, who perform it giving it its proper due; and of what We have provided them, that is, of what we have bestowed upon them, expend, in obedience to God; | | 2:4 | Transliteration Wallatheena yu/minoona bimaonzila ilayka wama onzila min qablika wabil-akhiratihum yooqinoon Sahih International And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith]. Muhsin Khan And who believe in (the Quran and the Sunnah) which has been sent down (revealed) to you (Muhammad Peace be upon him ) and in [the Taurat (Torah) and the Injeel (Gospel), etc.] which were sent down before you and they believe with certainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and Hell, etc.). Yusuf Ali And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. Dr. Ghali And who believe in what has been sent down to you, and what has been sent down (even) before you, and they constantly have certitude in the Hereafter. Tafsir al-Jalalayn and who believe in what has been revealed to you, namely, the Qur’?n; and what was revealed before you, that is, the Torah, the Gospel and other [scriptures]; and of the Hereafter, they are certain, that is, they know [it is real]. | | 2:5 | Transliteration Ola-ika AAala hudan minrabbihim waola-ika humu almuflihoon Sahih International Those are upon [right] guidance from their Lord, and it is those who are the successful. Muhsin Khan They are on (true) guidance from their Lord, and they are the successful. Yusuf Ali They are on (true) guidance, from their Lord, and it is these who will prosper. Dr. Ghali Those are upon guidance from their, and those are they who are the prosperers. Tafsir al-Jalalayn Those, as described in the way mentioned, are upon guidance from their Lord, those are the ones that will prosper, that is, who will succeed in entering Paradise and be saved from the Fire. | | 2:6 | Transliteration Inna allatheena kafaroo sawaonAAalayhim aanthartahum am lam tunthirhum layu/minoon Sahih International Indeed, those who disbelieve - it is all the same for them whether you warn them or do not warn them - they will not believe. Muhsin Khan Verily, those who disbelieve, it is the same to them whether you (O Muhammad Peace be upon him ) warn them or do not warn them, they will not believe. Yusuf Ali As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe. Dr. Ghali Surely, the ones who have disbelieved, it is equal to them whether you have warned them or have not warned them, they do not believe. Tafsir al-Jalalayn As for the disbelievers, the likes of Ab? Jahl, Ab? Lahab and such; alike it is for them whether you have warned them or have not warned them, they do not believe, as God knows very well, so do not hope that they will believe (read a-andhartahum pronouncing both hamzas, or by not pronouncing the second, making it an alif instead, and inserting an alif between the one not pronounced and the other one, or leaving [this insertion]; al-indh?r [‘warning’] is to give knowledge of something, and simultaneously instil an element of fear). | | 2:7 | Transliteration Khatama Allahu AAala quloobihimwaAAala samAAihim waAAala absarihim ghishawatunwalahum AAathabun AAatheem Sahih International Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment. Muhsin Khan Allah has set a seal on their hearts and on their hearings, (i.e. they are closed from accepting Allah's Guidance), and on their eyes there is a covering. Theirs will be a great torment. Yusuf Ali Allah hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur). Dr. Ghali Allah has set a seal on their hearts and on their hearing; and on their be-holdings (i.e. eyesights) is an envelopment. And for them is a tremendous torment. Tafsir al-Jalalayn God has set a seal on their hearts, impressing on them and making certain that no good enters them; and on their hearing, [in which He has] deposited something so that they cannot profit from the truth they hear; and on their eyes is a covering, that is, a veil so that they do not see the truth; and for them there will be a mighty chastisement, that is, intense and everlasting. | | 2:8 | Transliteration Wamina annasi man yaqoolu amannabiAllahi wabilyawmi al-akhiri wamahum bimu/mineen Sahih International And of the people are some who say, "We believe in Allah and the Last Day," but they are not believers. Muhsin Khan And of mankind, there are some (hypocrites) who say: "We believe in Allah and the Last Day" while in fact they believe not. Yusuf Ali Of the people there are some who say: "We believe in Allah and the Last Day;" but they do not (really) believe. Dr. Ghali And of mankind (there) are some who say, "We have believed in Allah and in the Last Day." And in no way are they believers. Tafsir al-Jalalayn The following was revealed concerning the hypocrites: and some people there are who say, ‘We believe in God and the Last Day’, that is, in the Day of Resurrection because it is the very last day; but they are not believers (the [plural] import of man [in man yaq?l, ‘who says’] is taken into account here, as expressed by a pronoun [hum] that expresses this [plural] meaning). | | 2:9 | Transliteration YukhadiAAoona Allaha wallatheenaamanoo wama yakhdaAAoona illa anfusahum wamayashAAuroon Sahih International They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not. Muhsin Khan They (think to) deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not! Yusuf Ali Fain would they deceive Allah and those who believe, but they only deceive themselves, and realise (it) not! Dr. Ghali They try to deceive Allah and (the ones) who have believed, and in no way do they deceive (anyone) except themselves, and in no way are they aware. Tafsir al-Jalalayn They would deceive God and the believers, by manifesting the opposite of the unbelief they hide, so that they can avoid His rulings in this world; and only themselves they deceive (yukh?di‘?n), for the evil consequences of their deception will rebound upon them, as they are disgraced in this world when God makes known to His Prophet what they are hiding, and they will be punished in the Hereafter; and they are not aware, and they do not know that they are actually deceiving themselves (mukh?da‘a [although a third verbal form, from kh?da‘a] actually denotes a one-way action, such as [when one says] ‘?qabtu al-lissa, ‘I punished the thief’ [using the third verbal form ‘?qaba]; the mention of ‘God’ in [this statement] is for [rhetorical] effect; a variant reading [for wa-m? yukh?di‘?na] has wa-m? yakhda‘?na). | | 2:10 | Transliteration Fee quloobihim maradun fazadahumuAllahu maradan walahum AAathabun aleemun bimakanoo yakthiboon Sahih International In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie. Muhsin Khan In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to tell lies. Yusuf Ali In their hearts is a disease; and Allah has increased their disease: And grievous is the penalty they (incur), because they are false (to themselves). Dr. Ghali In their hearts is a sickness. So Allah has increased them in sickness, and for them is a painful torment for (that) they used to lie. Tafsir al-Jalalayn In their hearts is a sickness: doubt and hypocrisy, which ails their hearts, debilitating them; and God has increased their sickness with what He has revealed in the Qur’?n, since they disbelieve it; and there awaits them a painful chastisement because they used to lie (read yukadhdhib?n to imply [that they used to call] the Prophet of God [a liar], or yakdhib?n to imply their [mendacity when] saying ‘we believe’). | | 2:11 | Transliteration Wa-itha qeela lahum latufsidoo fee al-ardi qaloo innama nahnumuslihoon Sahih International And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers." Muhsin Khan And when it is said to them: "Make not mischief on the earth," they say: "We are only peacemakers." Yusuf Ali When it is said to them: "Make not mischief on the earth," they say: "Why, we only Want to make peace!" Dr. Ghali And when it is said to them, "Do not corrupt in the earth, " they say, "Surely we are only doers of righteousness." (i.e. reformers, peacemakers) Tafsir al-Jalalayn When it is said to them, that is, these latter, ‘Do not spread corruption in the land’, through unbelief and hindering [people from] faith, They say, ‘We are only putting things right’, that is, ‘we are not engaging in corruption’. God, exalted be He, refutes them, saying: | | 2:12 | Transliteration Ala innahum humu almufsidoona walakinla yashAAuroon Sahih International Unquestionably, it is they who are the corrupters, but they perceive [it] not. Muhsin Khan Verily! They are the ones who make mischief, but they perceive not. Yusuf Ali Of a surety, they are the ones who make mischief, but they realise (it) not. Dr. Ghali Verily, they, (only) they, are surely the corruptors, but they are not aware. Tafsir al-Jalalayn Truly (a-l?, ‘truly’, is for alerting), intended emphatically, they are the agents of corruption, but they perceive, this, not. | | 2:13 | Transliteration Wa-itha qeela lahum aminoo kamaamana annasu qaloo anu/minu kamaamana assufahao ala innahum humu assufahaowalakin la yaAAlamoon Sahih International And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the foolish have believed?" Unquestionably, it is they who are the foolish, but they know [it] not. Muhsin Khan And when it is said to them (hypocrites): "Believe as the people (followers of Muhammad Peace be upon him , Al-Ansar and Al-Muhajirun) have believed," they say: "Shall we believe as the fools have believed?" Verily, they are the fools, but they know not. Yusuf Ali When it is said to them: "Believe as the others believe:" They say: "Shall we believe as the fools believe?" Nay, of a surety they are the fools, but they do not know. Dr. Ghali And when it is said to them, "Believe just as mankind has believed, " they say, "Shall we believe just as the fools have believed?" Verily, they, (only) they, are surely the fools, but they do not know. Tafsir al-Jalalayn When it is said to them, ‘Believe as the people believe’, that is, as the Companions of the Prophet (s), They say, ‘Shall we believe as fools believe?’, that is, as the ignorant do? No we do not follow their way. The exalted One refutes them, saying: Truly, they are the foolish ones, but they know, this, not. | | 2:14 | Transliteration Wa-itha laqoo allatheena amanooqaloo amanna wa-itha khalaw ilashayateenihim qaloo inna maAAakum innamanahnu mustahzi-oon Sahih International And when they meet those who believe, they say, "We believe"; but when they are alone with their evil ones, they say, "Indeed, we are with you; we were only mockers." Muhsin Khan And when they meet those who believe, they say: "We believe," but when they are alone with their Shayatin (devils - polytheists, hypocrites, etc.), they say: "Truly, we are with you; verily, we were but mocking." Yusuf Ali When they meet those who believe, they say: "We believe;" but when they are alone with their evil ones, they say: "We are really with you: We (were) only jesting." Dr. Ghali And when they meet the ones who have believed they say, "We have believed, " and when they go apart to their shayatin, (The all-vicious (ones), i.e. devils) they say, "Surely we are with you; surely we are only mocking. Tafsir al-Jalalayn When they meet (laq? is actually laquy?, but the damma has been omitted, being too cumbersome for pronunciation; likewise the y?’ [is omitted], because it is unvocalised and is followed by a w?w); those who believe, they say, ‘We believe’; but when they go apart, away from them and return, to their devils, their leaders, they say, ‘We are with you, in religion; we were only mocking, them [the believers] by feigning belief. | | 2:15 | Transliteration Allahu yastahzi-o bihim wayamudduhumfee tughyanihim yaAAmahoon Sahih International [But] Allah mocks them and prolongs them in their transgression [while] they wander blindly. Muhsin Khan Allah mocks at them and gives them increase in their wrong-doings to wander blindly. Yusuf Ali Allah will throw back their mockery on them, and give them rope in their trespasses; so they will wander like blind ones (To and fro). Dr. Ghali Allah mocks them and grants them extension in blundering in their inordinance. Tafsir al-Jalalayn God [Himself] mocks them, requiting them for their mockery, leaving them, that is, giving them respite, in their insolence, that is, in their transgressing the limits of unbelief; bewildered, wavering, in perplexity (ya‘mah?n is a circumstantial qualifier). | | 2:16 | Transliteration Ola-ika allatheena ishtarawooaddalalata bilhuda famarabihat tijaratuhum wama kanoomuhtadeen Sahih International Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided. Muhsin Khan These are they who have purchased error for guidance, so their commerce was profitless. And they were not guided. Yusuf Ali These are they who have bartered Guidance for error: But their traffic is profitless, and they have lost true direction, Dr. Ghali Those are they who have traded errancy (at the price of) guidance; so, in no way has their commerce gained (anything) and in no way have they been rightly-guided. Tafsir al-Jalalayn Those are they who have bought error for guidance, that is, they have exchanged the latter for the former; so their commerce has not profited them, that is to say, they have gained nothing from it, indeed, they have lost, because their destination is the Fire, made everlasting for them; nor are they guided, in what they did. | | 2:17 | Transliteration Mathaluhum kamathali allatheeistawqada naran falamma adaat ma hawlahuthahaba Allahu binoorihim watarakahum fee thulumatinla yubsiroon Sahih International Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see. Muhsin Khan Their likeness is as the likeness of one who kindled a fire; then, when it lighted all around him, Allah took away their light and left them in darkness. (So) they could not see. Yusuf Ali Their similitude is that of a man who kindled a fire; when it lighted all around him, Allah took away their light and left them in utter darkness. So they could not see. Dr. Ghali The likeness of them is as the likeness of one who set to kindle a fire; so, as soon as it illuminated whatever is around him, Allah went away with their light, (i.e., took away their light)and left them in darkness (es) (where) they do not behold (anything). Tafsir al-Jalalayn Their likeness, the way they are in their hypocrisy, is as the likeness of one who kindled, that is, [one who] lit a fire in darkness, and when it illumined all about him, so that he is able to see, and to feel warm and secure from those he feared, God took away their light, extinguishing it (the plural pronoun [in n?rihim] takes into account the [plural] import of alladh?); and left them in darkness, unable to see, what is around them, confused as to the way, in fear; likewise are those who have found [temporary] security by professing faith, but who will meet with terror and punishment upon death; these [last] are: | | 2:18 | Transliteration Summun bukmun AAumyun fahum layarjiAAoon Sahih International Deaf, dumb and blind - so they will not return [to the right path]. Muhsin Khan They are deaf, dumb, and blind, so they return not (to the Right Path). Yusuf Ali Deaf, dumb, and blind, they will not return (to the path). Dr. Ghali Deaf, dumb, blind, so they will not return. Tafsir al-Jalalayn deaf, to the truth, so that they cannot hear it and accept it; dumb, mute as regards goodness, unable to speak of it; and, blind, to the path of guidance, so that they cannot perceive it; they shall not return, from error. | | 2:19 | Transliteration Aw kasayyibin mina assama-ifeehi thulumatun waraAAdun wabarqunyajAAaloona asabiAAahum fee athanihim mina assawaAAiqihathara almawti wallahu muheetunbilkafireen Sahih International Or [it is] like a rainstorm from the sky within which is darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers. Muhsin 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 Allah ever encompasses the disbelievers (i.e. Allah will gather them all together). Yusuf Ali Or (another similitude) is that of a rain-laden cloud from the sky: In it are zones of darkness, and thunder and lightning: They press their fingers in their ears to keep out the stunning thunder-clap, the while they are in terror of death. But Allah is ever round the rejecters of Faith! Dr. Ghali Or as a cloudburst from the heaven in which are darknesses, and thunder, and lightning. They set their fingers in their ears against stunning (thunderbolts), wary of death, and Allah is Supremely Encompassing the disbelievers. Tafsir al-Jalalayn Or, the likeness of them is as a cloudburst, that is, [the likeness of them is] as people are during rain (ka-sayyib: the term is originally sayy?b, from [the verb] s?ba, yas?bu, meaning ‘it came down’); out of the heaven, out of the clouds, in which clouds is darkness, layer upon layer, and thunder, the angel in charge of them [sc. the clouds]; it is also said that this [thunder] is actually the sound of his voice; and lightning, the flash caused by his voice which he uses to drive them — they, the people under the rain, put their fingers, that is, their fingertips, in their ears against, because of, the thunderclaps, the violent sound of thunder, in order not to hear it, cautious of, fearful of, death, if they were to hear it. Similar is the case with these: when the Qur’?n is revealed, in which there is mention of the unbelief that is like darkness, the threat of punishment that is like the sound of thunder, and the clear arguments that are like the clear lightning, they shut their ears in order not to hear it and thereby incline towards [true] faith and abandon their religion, which for them would be death; and God encompasses the disbelievers in both knowledge and power, so they cannot escape Him. | | 2:20 | Transliteration Yakadu albarqu yakhtafu absarahumkullama adaa lahum mashaw feehi wa-itha athlamaAAalayhim qamoo walaw shaa Allahu lathahababisamAAihim waabsarihim inna Allaha AAalakulli shay-in qadeer Sahih International The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent. Muhsin Khan The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness covers them, they stand still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things. Yusuf Ali The lightning all but snatches away their sight; every time the light (Helps) them, they walk therein, and when the darkness grows on them, they stand still. And if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things. Dr. Ghali The lightning almost snatches their beholdings (Literally: eyesights); whenever it illuminates for them they walk in it, and when it darkens over them, they keep stationed; and if Allah had so decided, He would indeed have gone away with (i.e., taken away) their hearing and their beholdings. (Literally: eyesights) Surely Allah is Ever Determiner over everything. Tafsir al-Jalalayn The lightning well-nigh, almost, snatches away their sight, that is, takes it away swiftly; whensoever it gives them light, they walk in it, in its light; and when the darkness is over them, they stop, that is, they stand still: a simile of the perturbation that the Qur’?nic arguments cause in their hearts, and of their acknowledging the truths of what they love to hear and recoiling from what they detest; had God willed, He would have taken away their hearing and their sight, that is, the exterior faculty, in the same way that He took away their inner one; Truly, God has power over all things, [that] He wills, as for example, His taking away of the above-mentioned. | | 2:21 | Transliteration Ya ayyuha annasuoAAbudoo rabbakumu allathee khalaqakum wallatheenamin qablikum laAAallakum tattaqoon Sahih International O mankind, worship your Lord, who created you and those before you, that you may become righteous - Muhsin Khan O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun (the pious - see V.2:2). Yusuf Ali O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness; Dr. Ghali O you mankind, worship your Lord Who created you and the ones (that were) even before you, that possibly you would be pious; Tafsir al-Jalalayn O people, of Mecca, worship, profess the oneness of, your Lord Who created you, made you when you were nothing, and created those that were before you; so that you may be fearful, of His punishment by worshipping Him (la‘alla, ‘so that’, is essentially an optative, but when spoken by God it denotes an affirmative), | | 2:22 | Transliteration Allathee jaAAala lakumu al-ardafirashan wassamaa binaan waanzalamina assama-i maan faakhraja bihi mina aththamaratirizqan lakum fala tajAAaloo lillahi andadanwaantum taAAlamoon Sahih International [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him]. Muhsin Khan Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped). Yusuf Ali Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth). Dr. Ghali Who has made the earth for you (as) a bedding, and the heaven an edifice, (Literally: a building) and has sent down out of the heaven water so He has brought out with it (all kinds of) products as provision for you. So do not set up compeers to Allah and you know (He has no compeers). Tafsir al-Jalalayn He Who assigned to you, created [for you], the earth for a couch, like a carpet that is laid out, neither extremely hard, nor extremely soft so as to make it impossible to stand firm upon it; and heaven for an edifice, like a roof; and sent down from the heaven water, wherewith He brought forth, all types of, fruits for your provision; so set not up compeers to God, that is partners in worship, while you know that He is the Creator, that you create not and that only One that creates can be God. | | 2:23 | Transliteration Wa-in kuntum fee raybin mimma nazzalnaAAala AAabdina fa/too bisooratin min mithlihi wadAAooshuhadaakum min dooni Allahi in kuntum sadiqeen Sahih International And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah , if you should be truthful. Muhsin Khan And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Quran) to Our slave (Muhammad Peace be upon him ), then produce a Surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful. Yusuf Ali 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 Allah, if your (doubts) are true. Dr. Ghali And in case you are suspicious (Literally: in suspicion) about what We have been sending down upon Our bondman, (i.e., the prophet. A bondman or slave is the highest title conferred by Allah upon his chosen men) then come up with a s?rah of like (manner), and invoke your witnesses, apart from Allah, in case you are sincere. Tafsir al-Jalalayn And if you are in doubt, in uncertainty, concerning what We have revealed to Our servant, Muhammad (s), of the Qur’?n, that it is from God, then bring a s?ra like it, that is also revealed (min mithlihi: min is explicative, that is, a s?ra like it in its eloquence, fine arrangement and its bestowal of knowledge of the Unseen; a s?ra is a passage with a beginning and end made up of a minimum of three verses); and call your witnesses, those other gods that you worship, besides God, that is, other than Him, so that it can be seen, if you are truthful, in [your claim] that Muhammad (s) speaks it from himself. So do this, for you are also fluent speakers of Arabic like him. When they could not do this, God said: | | 2:24 | Transliteration Fa-in lam tafAAaloo walan tafAAaloo fattaqooannara allatee waqooduha annasuwalhijaratu oAAiddat lilkafireen Sahih International But if you do not - and you will never be able to - then fear the Fire, whose fuel is men and stones, prepared for the disbelievers. Muhsin Khan But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers. Yusuf Ali But if ye cannot- and of a surety ye cannot- then fear the Fire whose fuel is men and stones,- which is prepared for those who reject Faith. Dr. Ghali So, in case you shall not perform that-and you will never perform it-then protect yourselves against the Fire whose fuel is mankind and stones, prepared for the disbelievers. Tafsir al-Jalalayn And if you do not, do what was mentioned because you are incapable, and you will not (a parenthetical statement), that is, never [will you be able to], because of its inimitability, then fear, through belief in God and [belief] that this is not the words of a human, the Fire, whose fuel is men, disbelievers, and stones, like their very idols, indicating that its heat is extreme, since it burns with the [stones] mentioned, unlike the fires of this world that burn with wood and similar materials; prepared, and made ready, for disbelievers, so that they are punished in it (this [phrase, u‘iddat li’l-k?fir?na, ‘prepared for disbelievers’] is either a new sentence or a sustained circumstantial qualifier). | | 2:25 | Transliteration Wabashshiri allatheena amanoowaAAamiloo assalihati anna lahum jannatintajree min tahtiha al-anharu kullamaruziqoo minha min thamaratin rizqan qaloo hathaallathee ruziqna min qablu waotoo bihi mutashabihanwalahum feeha azwajun mutahharatun wahumfeeha khalidoon Sahih International And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, "This is what we were provided with before." And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally. Muhsin Khan And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow (Paradise). Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided 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 Azwajun Mutahharatun (purified mates or wives), (having no menses, stools, urine, etc.) and they will abide therein forever. Yusuf Ali But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: "Why, this is what we were fed with before," for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever). Dr. Ghali And give good tidings to the ones who have believed and done deeds of righteousness that for them are Gardens from beneath which Rivers run. Whenever they are provided with any produce therefrom (once) as a provision, they will say, "This is the (same) as we were provided earlier."And they are brought (them) in (perfect) resemblance; and therein they will have purified spouses and they are therein eternally (abiding). Tafsir al-Jalalayn And give good tidings to, inform, those who believe, who have faith in God, and perform righteous deeds, such as the obligatory and supererogatory [rituals], that theirs shall be Gardens, of trees, and habitations, underneath which, that is, underneath these trees and palaces, rivers run (tajr? min tahtih?’l-anh?ru), that is, there are waters in it (al-nahr is the place in which water flows [and is so called] because the water carves [yanhar] its way through it; the reference to it as ‘running’ is figurative); whensoever they are provided with fruits therefrom, that is, whenever they are given to eat from these gardens, they shall say, ‘This is what, that is, the like of what we were provided with before’, that is, before this, in Paradise, since its fruits are similar (and this is evidenced by [the following statement]): they shall be given it, the provision, in perfect semblance, that is, resembling one another in colour, but different in taste; and there for them shall be spouses, of houris and others, purified, from menstruation and impurities; therein they shall abide: dwelling therein forever, neither perishing nor departing therefrom. And when the Jews said, ‘Why does God strike a similitude about flies, where He says, And if a fly should rob them of anything [Q. 22:73] and about a spider, where He says, As the likeness of the spider [Q. 29:41]: what does God want with these vile creatures? God then revealed the following: | | 2:26 | Transliteration Inna Allaha la yastahyeean yadriba mathalan ma baAAoodatan famafawqaha faamma allatheena amanoofayaAAlamoona annahu alhaqqu min rabbihim waammaallatheena kafaroo fayaqooloona matha aradaAllahu bihatha mathalan yudillu bihikatheeran wayahdee bihi katheeran wama yudillu bihiilla alfasiqeen Sahih International Indeed, Allah is not timid to present an example - that of a mosquito or what is smaller than it. And those who have believed know that it is the truth from their Lord. But as for those who disbelieve, they say, "What did Allah intend by this as an example?" He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient, Muhsin Khan Verily, Allah 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 disbelieve, they say: "What did Allah intend by this parable?" By it He misleads many, and many He guides thereby. And He misleads thereby only those who are Al-Fasiqun (the rebellious, disobedient to Allah). Yusuf Ali Allah disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: "What means Allah by this similitude?" By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path),- Dr. Ghali Surely Allah does not shy from striking a likeness even of a gnat, or anything above it. So for the ones who have believed, (then) they know that it is the Truth from their Lord, and as for the ones who have disbelieved, then they say, "What is it that Allah would (teach) by this for a similitude?"Thereby He leads many into error, and thereby He guides many; and thereby in no way does He lead into error anyone except the immoral. (The ungodly, the depraved) Tafsir al-Jalalayn God is not ashamed to strike, to make, a similitude (mathal: is the first direct object; m? either represents an indefinite noun described by what comes after it and constitutes a second direct object, meaning ‘whatever that similitude may be’; or it [the m?] is extra to emphasise the vileness [involved], so that what follows constitutes the second direct object); even of a gnat, (ba‘?da is the singular of ba‘?d), that is, small flies; or anything above it, that is, larger than it, so that this explanation is not affected [by the size of the creature] with regard to the judgement [God is making]; as for the believers, they know it, the similitude, is the truth, established and given in this instance, from their Lord; but as for disbelievers, they say, ‘What did God desire by this for a similitude?’ (mathalan is a specification, meaning, ‘by this similitude’; m? is an interrogative of rejection and is the subject; dh? means alladh?, whose relative clause contains its predicate, in other words, ‘what use is there in it?’). God then responds to them saying: Thereby, that is, by this similitude, He leads many astray, from the truth on account of their disbelieving in it, and thereby He guides many, believers on account of their belief in it; and thereby He leads none astray except the wicked, those that reject obedience to Him. | | 2:27 | Transliteration Allatheena yanqudoona AAahdaAllahi min baAAdi meethaqihi wayaqtaAAoona maamara Allahu bihi an yoosala wayufsidoona fee al-ardiola-ika humu alkhasiroon Sahih International Who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is those who are the losers. Muhsin Khan Those who break Allah's Covenant after ratifying it, and sever what Allah has ordered to be joined (as regards Allah's Religion of Islamic Monotheism, and to practise its legal laws on the earth and also as regards keeping good relations with kith and kin ), and do mischief on earth, it is they who are the losers. Yusuf Ali Those who break Allah's Covenant after it is ratified, and who sunder what Allah Has ordered to be joined, and do mischief on earth: These cause loss (only) to themselves. Dr. Ghali The ones who break the covenant of Allah even after its (binding) compact and cut (off) what Allah has commanded to be held together and corrupt in the earth, those are they (who are) the losers. Tafsir al-Jalalayn Those such as, He has described, break the covenant of God, the contract He made with them in the [revealed] Books to belief in Muhammad (s), after its solemn binding, after it has been confirmed with them, and such as cut what God has commanded should be joined, of belief in the Prophet, of kinship and other matters (an [in the phrase an y?sala, ‘that it be joined’] substitutes for the pronoun [suffixed] in bihi [of the preceding words m? amara Ll?hu bihi, ‘that which God has commanded’]); and such as do corruption in the land, by way of their transgressing and impeding faith, they, the ones thus described, shall be the losers, since, they shall end up in the Fire, made everlasting for them. | | 2:28 | Transliteration Kayfa takfuroona billahiwakuntum amwatan faahyakum thumma yumeetukumthumma yuhyeekum thumma ilayhi turjaAAoon Sahih International How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned. Muhsin Khan How can you disbelieve in Allah? 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 then unto Him you will return. Yusuf Ali How can ye reject the faith in Allah?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return. Dr. Ghali How do you disbelieve in Allah and you were dead, then He gave you life, thereafter He (causes) you to die, (and) thereafter He gives you life (again), (and) thereafter to Him you will be returned? Tafsir al-Jalalayn How do you, people of Mecca, disbelieve in God, when you were dead, semen inside loins, and He gave you life, in the womb and in this world by breathing Spirit into you (the interrogative here is either intended to provoke amazement at their [persistent] unbelief despite the evidence established, or intended as a rebuke); then He shall make you dead, after your terms of life are completed, then He shall give you life, at the Resurrection, then to Him you shall be returned!, after resurrection, whereupon He shall requite you according to your deeds; and He states, as proof of the Resurrection, when they denied it: | | 2:29 | Transliteration Huwa allathee khalaqa lakum mafee al-ardi jameeAAan thumma istawa ila assama-ifasawwahunna sabAAa samawatin wahuwa bikullishay-in AAaleem Sahih International It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things. Muhsin Khan He it is Who created for you all that is on earth. Then He Istawa (rose over) towards the heaven and made them seven heavens and He is the All-Knower of everything. Yusuf Ali It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge. Dr. Ghali He is (The One) Who created for you whatever is in the earth altogether. Thereafter He leveled Himself (How He did so is beyond human understanding stauling) to the heaven; so He leveled them seven heavens, and He is Ever-Knowing of everything. Tafsir al-Jalalayn He it is Who created for you all that is in the earth, that is, the earth and all that is in it, so that you may benefit from and learn lessons from it; then, after creating the earth, He turned to, that is, He made His object, heaven and levelled them (fa-saww?hunna: the pronoun [-hunna] refers to ‘heaven’, since, it [heaven] is implicit in the import of the sentence attributed to it [the pronoun]), that is to say, He made them thus, as [He says] in another verse, [fa-qad?hunna] so He determined them [Q. 41:12]) seven heavens and He has knowledge of all things, in their totality and in their individual detail, so do you not then think that the One who has the power to create this to begin with, which is much greater than what you are, also has the power to bring you back [after death]? | | 2:30 | Transliteration Wa-ith qala rabbuka lilmala-ikatiinnee jaAAilun fee al-ardi khaleefatan qalooatajAAalu feeha man yufsidu feeha wayasfiku addimaawanahnu nusabbihu bihamdika wanuqaddisu lakaqala innee aAAlamu ma la taAAlamoon Sahih International And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know." Muhsin Khan And (remember) when your Lord said to the angels: "Verily, I am 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 glorify You with praises and thanks (Exalted be You above all that they associate with You as partners) and sanctify You." He (Allah) said: "I know that which you do not know." Yusuf Ali Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." Dr. Ghali And (remember) as your Lord said to the Angels, "Surely I am making in the earth a successor." They said, "Will You make therein one who will corrupt in it and shed blood (Literally: bloods) while we (are the ones who) extol (with) Your praise and call You Holy? Literally: hallow for you)" He said, "Surely I know whatever you do not know." Tafsir al-Jalalayn And, mention, O Muhammad (s), when your Lord said to the angels, ‘I am appointing on earth a vicegerent’, who shall act as My deputy, by implementing My rulings therein — and this [vicegerent] was Adam; They said, ‘What, will You appoint therein one who will do corruption therein, through disobedience, and shed blood, spilling it through killing, just as the progeny of the jinn did, for they used to inhabit it, but when they became corrupted God sent down the angels against them and they were driven away to islands and into the mountains; while we glorify, continuously, You with praise, that is, “We say Glory and Praise be to You”, and sanctify You?’, that is, ‘We exalt You as transcendent above what does not befit You?; the l?m [of laka, ‘You’] is extra, and the sentence [wa-nuqaddisu laka, ‘We sanctify You’] is a circumstantial qualifier, the import being, ‘thus, we are more entitled to be Your vicegerents’); He, exalted be He, said, ‘Assuredly, I know what you know not’, of the benefits of making Adam a vicegerent and of the fact that among his progeny will be the obedient and the transgressor, and justice will prevail between them. They said, ‘God will never create anything more noble in His eyes than us nor more knowledgeable, since we have been created before it and have seen what it has not seen. God then created Adam from the surface of the earth (ad?m al-ard [ad?m literally means ‘skin’]), taking a handful of all its colours and mixing it with different waters, then made him upright and breathed into him the Spirit and he thus became a living being with senses, after having been inanimate. | | 2:31 | Transliteration WaAAallama adama al-asmaakullaha thumma AAaradahum AAala almala-ikatifaqala anbi-oonee bi-asma-i haola-iin kuntum sadiqeen Sahih International And He taught Adam the names - all of them. Then He showed them to the angels and said, "Inform Me of the names of these, if you are truthful." Muhsin 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." Yusuf Ali And He taught Adam the names of all things; then He placed them before the angels, and said: "Tell me the names of these if ye are right." Dr. Ghali And He taught Adam all the names; Thereafter He set them before the Angels; so He said, "Inform me of the names of these, in case you are sincere." Tafsir al-Jalalayn And He taught Adam the names, that is, the names of things named, all of them, by placing knowledge of them into his heart; then He presented them, these names, the majority of which concerned intellectual beings, to the angels and said, to them in reproach, ‘Now tell Me, inform Me, the names of these, things named, if you speak truly’, in your claim that I would not create anything more knowledgeable than you, or that you are more deserving of this vicegerency; the response to the conditional sentence is intimated by what precedes it. | | 2:32 | Transliteration Qaloo subhanaka laAAilma lana illa ma AAallamtanainnaka anta alAAaleemu alhakeem Sahih International They said, "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise." Muhsin Khan They (angels) said: "Glory be to You, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All-Wise." Yusuf Ali 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." Dr. Ghali They said, All Extolment be to You! We have no knowledge except that which You have taught us. Surely, You, Ever You, are The Ever-Knowing, The Ever-Wise." Tafsir al-Jalalayn They said, ‘Glory be to You!, exalting You above that any should object to You, We know not except what You have taught us. Surely You are (innaka anta emphasises the [preceding suffixed pronoun] k?f) the Knower, Wise’, from whose knowledge and wisdom nothing escapes. | | 2:33 | Transliteration Qala ya adamu anbi/humbi-asma-ihim falamma anbaahum bi-asma-ihim qalaalam aqul lakum innee aAAlamu ghayba assamawatiwal-ardi waaAAlamu ma tubdoona wamakuntum taktumoon Sahih International He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed." Muhsin Khan He said: "O Adam! Inform them of their names," and when he had informed them of their names, He said: "Did I not 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?" Yusuf Ali He said: "O Adam! Tell them their names." When he had told them, Allah said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?" Dr. Ghali He said, "O Adam, inform them of their names." So, when he (Adam) informed them of their names, He said, "Did I not say to you (that) surely I know the Unseen of the heavens and the earth and I know whatever you display and whatever you used to keep back?" Tafsir al-Jalalayn He, exalted be He, said, ‘Adam, tell them, the angels, their names’, all of the things named; so, he named each thing by its appellation and mentioned the wisdom behind its creation; And when he had told them their names He, exalted, said, in rebuke, ‘Did I not tell you that I know the Unseen in the heavens and the earth?, what is unseen in them, And I know what you reveal, what you manifested when you said, ‘What, will You appoint therein …’, and what you were hiding, what you were keeping secret when you were saying that God would not create anything more knowledgeable or more noble in His eyes than us. | | 2:34 | Transliteration Wa-ith qulna lilmala-ikatiosjudoo li-adama fasajadoo illa ibleesa abawastakbara wakana mina alkafireen Sahih International And [mention] when We said to the angels, "Prostrate before Adam"; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers. Muhsin Khan And (remember) when We said to the angels: "Prostrate yourselves before Adam.". And they prostrated except Iblis (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allah). Yusuf Ali And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith. Dr. Ghali And (remember) as We said to the Angels, "Prostrate (yourselves) to Adam", so they prostrated (themselves) except Iblis: He refused and waxed proud, and he was (one) of the disbelievers. Tafsir al-Jalalayn And, mention, when We said to the angels, ‘Prostrate yourselves to Adam’, a prostration that is a bow of salutation; so they prostrated themselves, except Ibl?s, the father of the jinn, who was among the angels, he refused, to prostrate, and disdained, became proud and said, I am better than he [Q. 7:12]; and so he became one of the disbelievers, according to God’s knowledge. | | 2:35 | Transliteration Waqulna ya adamu oskunanta wazawjuka aljannata wakula minha raghadan haythushi/tuma wala taqraba hathihi ashshajaratafatakoona mina aththalimeen Sahih International And We said, "O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers." Muhsin Khan And We said: "O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight of things therein as wherever you will, but come not near this tree or you both will be of the Zalimun (wrong-doers)." Yusuf Ali We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression." Dr. Ghali And We said, "O Adam, dwell, you and your spouse in the Garden, and eat (Both of you) thereof opulently where you decide to, and (both of) you should not draw near this tree, (or) then you (both) would be of the unjust." Tafsir al-Jalalayn And We said, ‘Adam, dwell (anta, ‘you’ [of ‘dwell you’] here reiterates the concealed pronoun [of the person of the verb uskun], so that it [wa-zawjuk] may be made a supplement to it); and your wife, Eve (Haww?’) — who was created from his left rib — in the Garden, and eat thereof, of its food, easefully, of anything without restrictions, where you desire; but do not come near this tree, to eat from it, and this was wheat or a vine or something else, lest you be, become, evildoers’, that is, transgressors. | | 2:36 | Transliteration Faazallahuma ashshaytanuAAanha faakhrajahuma mimma kanafeehi waqulna ihbitoo baAAdukum libaAAdinAAaduwwun walakum fee al-ardi mustaqarrun wamataAAunila heen Sahih International But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time." Muhsin Khan Then the Shaitan (Satan) made them slip therefrom (the Paradise), and got them out from that in which they were. We said: "Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time." Yusuf Ali Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and your means of livelihood - for a time." Dr. Ghali Then Ash-Shaytan (The all-vicious, i.e., the devil) caused them to slide back therefrom, so he drove them out of what they (both) were in; and We said, "Get down, each of you is an enemy of the other; (Literally: some of you an enemy of some) and in the earth you (The pronoun is plural, not dual, i.e., more than two) will have a repository and an enjoyment for a while." Tafsir al-Jalalayn Then Satan, Ibl?s, caused them to slip, he caused them to be removed (fa-azallahum?: a variant reading has fa-az?lahum?: he caused them to be away from it) therefrom, that is, from the Garden, when he said to them, ‘Shall I point you to the tree of eternity’ [cf. Q. 20:120], and swore to them by God that he was only giving good advice to them, and so they ate of it; and brought them out of what they were in, of bliss; and We said, ‘Go down, to earth, both of you and all those comprised by your seed; some of you, of your progeny, an enemy to the other, through your wronging one another; and in the earth a dwelling, a place of settlement, shall be yours, and enjoyment, of whatever of its vegetation you may enjoy, for a while’, [until] the time your terms [of life] are concluded. | | 2:37 | Transliteration Fatalaqqa adamu min rabbihikalimatin fataba AAalayhi innahu huwa attawwabuarraheem Sahih International Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful. Muhsin 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. Yusuf Ali Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful. Dr. Ghali Then Adam received (some) Words from his Lord; so He relented towards him; surely He, Ever He, is The Superbly Relenting, The Ever-Merciful. Tafsir al-Jalalayn Thereafter Adam received certain words from his Lord, with which He inspired him (a variant reading [of ?damu] has accusative ?dama and nominative kalim?tu), meaning they [the words] came to him, and these were [those of] the verse Lord, we have wronged ourselves [Q. 7:23], with which he supplicated, and He relented to him, that is, He accepted his repentance; truly He is the Relenting, to His servants, the Merciful, to them. | | 2:38 | Transliteration Qulna ihbitoo minhajameeAAan fa-imma ya/tiyannakum minnee hudan faman tabiAAahudaya fala khawfun AAalayhim wala hum yahzanoon Sahih International We said, "Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance - there will be no fear concerning them, nor will they grieve. Muhsin Khan We said: "Get down all of you from this place (the Paradise), then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve. Yusuf Ali We said: "Get ye down all from here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve. Dr. Ghali We said, "Get down out of it altogether, then, if ever there should definitely (The verb has an emphatic ending, thereby saying that guidance will come) come up to you guidance from Me, then whoever follows My guidance, then no fear will be on them, neither will they grieve." Tafsir al-Jalalayn We said, ‘Go down from it, from the Garden, all together (He has repeated this [phrase quln? ihbit?] in order to supplement it with), yet (fa-imm?: the n?n of the conditional particle in [‘if’] has been assimilated with the extra m?) there shall come to you from Me guidance, a Book and a prophet, and whoever follows My guidance, believing in me and performing deeds in obedience of Me, no fear shall befall them, neither shall they grieve, in the Hereafter, since they will be admitted into Paradise. | | 2:39 | Transliteration Wallatheena kafaroo wakaththaboobi-ayatina ola-ika as-habuannari hum feeha khalidoon Sahih International And those who disbelieve and deny Our signs - those will be companions of the Fire; they will abide therein eternally." Muhsin Khan But those who disbelieve and belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) such are the dwellers of the Fire, they shall abide therein forever. Yusuf Ali "But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein." Dr. Ghali And (the ones) who have disbelieved and cried lies to Our signs, those are the companions (i.e. the inhabitants) of the Fire; they are therein eternally (abiding). Tafsir al-Jalalayn As for the disbelievers who deny Our signs, Our Books, those shall be the inhabitants of the Fire, abiding therein’, enduring perpetually, neither perishing nor exiting therefrom. | | 2:40 | Transliteration Ya banee isra-eela othkurooniAAmatiya allatee anAAamtu AAalaykum waawfoo biAAahdee oofibiAAahdikum wa-iyyaya farhaboon Sahih International O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me. Muhsin 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. Yusuf Ali O Children of Israel! call to mind the (special) favour which I bestowed upon you, and fulfil your covenant with Me as I fulfil My Covenant with you, and fear none but Me. Dr. Ghali O Seeds (Or: sons) of Israel) remember My favor wherewith I favored you, and fulfil My covenant (and) I will fulfil your covenant, and do have awe of Me (only). Tafsir al-Jalalayn O Children of Israel, sons of Jacob, remember My favour wherewith I favoured you, that is, your forefathers, saving them from Pharaoh, parting the sea, sending clouds as shelter and other instances, for which you should show gratitude by being obedient to Me; and fulfil My covenant, that which I took from you, that you believe in Muhammad (s), and I shall fulfil your covenant, that which I gave to you, that you shall be rewarded for this with Paradise; and be in awe of Me, fear Me and not anyone else when you have abandoned belief in him [the Prophet]. | | 2:41 | Transliteration Waaminoo bima anzaltu musaddiqanlima maAAakum wala takoonoo awwala kafirinbihi wala tashtaroo bi-ayatee thamananqaleelan wa-iyyaya fattaqoon Sahih International And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me. Muhsin Khan And believe in what I have sent down (this Quran), confirming that which is with you, [the Taurat (Torah) and the Injeel (Gospel)], and be not the first to disbelieve therein, and buy not with My Verses [the Taurat (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 At-Tabari, Vol. I, Page 253). Yusuf Ali And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone. Dr. Ghali And believe in what I have sent down, sincerely (verifying) that which is with you, and do not be the first disbelievers of it, and do not trade My signs for a little price, and be pious towards Me (only). Tafsir al-Jalalayn And believe in what I have revealed, of the Qur’?n, confirming that which is with you, of the Torah, by its agreement with it, in respect to [affirmation of] God’s Oneness and prophethood; and be not the first to disbelieve in it, from among the People of the Scripture, for those who will come after you will depend on you and so you will bear their sins. And do not sell, exchange, My signs, those that relate to the description of Muhammad (s) in your Book; for a small price, for a trivial and temporary affair of this world; that is to say, do not suppress this for fear of losing what you hope to earn from lowly individuals among you; and fear Me, and none other in this matter. | | 2:42 | Transliteration Wala talbisoo alhaqqa bilbatiliwataktumoo alhaqqa waantum taAAlamoon Sahih International And do not mix the truth with falsehood or conceal the truth while you know [it]. Muhsin Khan And mix not truth with falsehood, nor conceal the truth [i.e. Muhammad Peace be upon him is Allah's Messenger and his qualities are written in your Scriptures, the Taurat (Torah) and the Injeel (Gospel)] while you know (the truth) . Yusuf Ali And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is). Dr. Ghali And do not confound the Truth with the untruth and do not keep back the Truth and you know (it). Tafsir al-Jalalayn And do not obscure, confuse, the truth, that I have revealed to you, with falsehood, that you fabricate; and do not conceal the truth, the description of Muhammad (s), wittingly, that is, knowing it to be the truth. | | 2:43 | Transliteration Waaqeemoo assalata waatooazzakata warkaAAoo maAAa arrakiAAeen Sahih International And establish prayer and give zakah and bow with those who bow [in worship and obedience]. Muhsin Khan And perform As-Salat (Iqamat-as-Salat), and give Zakat, and Irka' (i.e. bow down or submit yourselves with obedience to Allah) along with Ar-Raki'un. Yusuf Ali And be steadfast in prayer; practise regular charity; and bow down your heads with those who bow down (in worship). Dr. Ghali And keep up the prayer and bring the Zakat (i.e., pay the obligatory poor-dues) and bow down with the ones bowing down. Tafsir al-Jalalayn And establish prayer, and pay the alms, and bow with those that bow, that is, pray with those who pray, Muhammad (s) and his Companions: this was revealed concerning their religious scholars, who used to say to their kin from among the Muslims, ‘Stay firm upon the religion of Muhammad (s), for it is the truth’. | | 2:44 | Transliteration Ata/muroona annasa bilbirriwatansawna anfusakum waantum tatloona alkitaba afalataAAqiloon Sahih International Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? Muhsin Khan Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture [the Taurat (Torah)]! Have you then no sense? Yusuf Ali Do ye enjoin right conduct on the people, and forget (To practise it) yourselves, and yet ye study the Scripture? Will ye not understand? Dr. Ghali Do you command mankind to benignancy and forget yourselves, and you recite the Book? Do you then not consider? Tafsir al-Jalalayn Will you bid others to piety, to belief in Muhammad (s), and forget yourselves, neglecting yourselves and not bidding them to the same, while you recite the Book?, in which there is the threat of chastisement, if what you do contradicts what you say. Do you not understand? the evil nature of your actions, that you might then repent? (the sentence about ‘forgetting’ constitutes the [syntactical] locus of the interrogative of disavowal). | | 2:45 | Transliteration WastaAAeenoo bissabriwassalati wa-innaha lakabeeratunilla AAala alkhashiAAeen Sahih International And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah ] Muhsin Khan And seek help in patience and As-Salat (the prayer) and truly it is extremely heavy and hard except for Al-Khashi'un [i.e. the true believers in Allah - those who obey Allah with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)]. Yusuf Ali Nay, seek (Allah's) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit,- Dr. Ghali And seek help in patience and prayer; and surely it is indeed great (i.e., formidable, hard) except for the submissive. Tafsir al-Jalalayn Seek help, ask for assistance in your affairs, in patience, by restraining the soul in the face of that which it dislikes; and prayer. The singling out of this for mention is a way of emphasising its great importance; in one had?th, [it is stated], ‘When something bothered the Prophet (s), he would immediately resort to prayer’; it is said that the address here is to the Jews: when greed and desire for leadership became impediments to their faith, they were enjoined to forbearance, which constituted fasting and prayer, since, the former stems from lust and the latter yields humility and negates pride. For it, prayer, is grievous, burdensome, except to the humble, those that are at peace in obedience, | | 2:46 | Transliteration Allatheena yathunnoonaannahum mulaqoo rabbihim waannahum ilayhi rajiAAoon Sahih International Who are certain that they will meet their Lord and that they will return to Him. Muhsin Khan (They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return. Yusuf Ali Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him. Dr. Ghali Who expect that they are meeting their Lord and that to Him they are returning. Tafsir al-Jalalayn who reckon, who are certain, that they shall meet their Lord, at the Resurrection, and that to Him they are returning, in the Hereafter, where He will reward them. | | 2:47 | Transliteration Ya banee isra-eela othkurooniAAmatiya allatee anAAamtu AAalaykum waannee faddaltukumAAala alAAalameen Sahih International O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds. Muhsin Khan O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the 'Alamin (mankind and jinns) (of your time period, in the past). Yusuf Ali Children of Israel! call to mind the (special) favour which I bestowed upon you, and that I preferred you to all other (for My Message). Dr. Ghali O Seeds (Or: sons) of Israel remember My favor wherewith I favored you, and that I graced you over the worlds. Tafsir al-Jalalayn O Children of Israel, remember My favour wherewith I favoured you, by giving thanks through obedience to Me, and that I have preferred you, your forefathers, above all the worlds, of their time; | | 2:48 | Transliteration Wattaqoo yawman la tajzeenafsun AAan nafsin shay-an wala yuqbalu minha shafaAAatunwala yu/khathu minha AAadlun wala humyunsaroon Sahih International And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided. Muhsin Khan And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped. Yusuf Ali Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her, nor shall compensation be taken from her, nor shall anyone be helped (from outside). Dr. Ghali And protect yourselves against a Day (when) no self will recompense for another self in anything and no intercession will be accepted from it, nor any justice (i.e. compensation) be taken from it, neither will they be vindicated. (Or: granted victory) Tafsir al-Jalalayn and fear, be scared of, the day when no soul for another shall give satisfaction, which is the Day of Resurrection, and no intercession shall be accepted (read either tuqbal or yuqbal) from it, that is, it is not the case that it has power to intercede, for it then to be accepted from it [or rejected, as God says], So now we have no intercessors [Q. 26:100]; nor any compensation, ransom, be taken, neither shall they be helped, to avoid God’s chastisement. | | 2:49 | Transliteration Wa-ith najjaynakum min alifirAAawna yasoomoonakum soo-a alAAathabi yuthabbihoonaabnaakum wayastahyoona nisaakum wafee thalikumbalaon min rabbikum AAatheem Sahih International And [recall] when We saved your forefathers from the people of Pharaoh, who afflicted you with the worst torment, slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord. Muhsin Khan And (remember) when We delivered you from Fir'aun's (Pharaoh) people, who were afflicting you with a horrible torment, killing your sons and sparing your women, and therein was a mighty trial from your Lord. Yusuf Ali And remember, We delivered you from the people of Pharaoh: They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord. Dr. Ghali And (remember) as We safely delivered you from the House of Firaawn (Pharaoh) (who were) marking you out for odious torment, constantly slaying your sons, and sparing alive your women; and in that (Literally: these "atrocious acts") was a tremendous trial from your Lord. Tafsir al-Jalalayn And, remember, when We delivered you, your forefathers: the address here and henceforth directed to those living at the time of the our Prophet, is about how God blessed their forefathers, and is intended to remind them of God’s grace so that they might believe; from the folk of Pharaoh who were visiting you with, that is, making you taste, evil chastisement, of the worst kind (the sentence here is a circumstantial qualifier referring to the person of the pronoun [suffixed] in najjayn?kum, ‘We delivered you’); slaughtering your, newly-born, sons: this is explaining what has just been said; and sparing, retaining, your women, [doing so] because of the saying of some of their priests that a child born among the Israelites shall bring about the end of your rule [Pharaoh]; and for you therein, chastisement or deliverance, was a tremendous trial, a test or a grace, from your Lord. | | 2.50 | Transliteration Wa-ith faraqna bikumu albahrafaanjaynakum waaghraqna ala firAAawnawaantum tanthuroon Sahih International And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on. Muhsin 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 them). Yusuf Ali And remember We divided the sea for you and saved you and drowned Pharaoh's people within your very sight. Dr. Ghali And (remember) as We separated the sea for you. So We delivered you and drowned the house of Firaawn (pharaoh) (while) you were looking (at them). Tafsir al-Jalalayn And, remember, when We divided, split in two, for you, on account of you, the sea, such that you were able to cross it and escape from your enemy; and We delivered you, from drowning, and drowned Pharaoh’s folk, his people with him, while you were beholding the sea crashing down on top of them. | | 2:51 | Transliteration Wa-ith waAAadna moosaarbaAAeena laylatan thumma ittakhathtumu alAAijla minbaAAdihi waantum thalimoon Sahih International And [recall] when We made an appointment with Moses for forty nights. Then you took [for worship] the calf after him, while you were wrongdoers. Muhsin Khan And (remember) when We appointed for Musa (Moses) forty nights, and (in his absence) you took the calf (for worship), and you were Zalimun (polytheists and wrong-doers, etc.). Yusuf Ali And remember We appointed forty nights for Moses, and in his absence ye took the calf (for worship), and ye did grievous wrong. Dr. Ghali And (remember) as We appointed with Musa (Moses) forty nights; thereafter you took to yourselves the Calf even after him and you were unjust. Tafsir al-Jalalayn And when We appointed for (w?‘adn? or wa‘adn?) Moses forty nights, at the end of which We shall give him the Torah for you to implement, then you took to yourselves the calf, the one which the Samaritan fashioned for you as a god, after him, that is, after he departed for Our appointment, and you were evildoers, for taking it [in worship], because you directed your worship to the wrong place. | | 2:52 | Transliteration Thumma AAafawna AAankum min baAAdi thalikalaAAallakum tashkuroon Sahih International Then We forgave you after that so perhaps you would be grateful. Muhsin Khan Then after that We forgave you so that you might be grateful. Yusuf Ali Even then We did forgive you; there was a chance for you to be grateful. Dr. Ghali Thereafter We were clement towards you even after that, that possibly you would thank (Us). Tafsir al-Jalalayn Then We pardoned you, erasing your sins, after that, act of worship, so that you might be thankful, for Our favour upon you. | | 2:53 | Transliteration Wa-ith atayna moosaalkitaba walfurqana laAAallakum tahtadoon Sahih International And [recall] when We gave Moses the Scripture and criterion that perhaps you would be guided. Muhsin Khan And (remember) when We gave Musa (Moses) the Scripture [the Taurat (Torah)] and the criterion (of right and wrong) so that you may be guided aright. Yusuf Ali And remember We gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright. Dr. Ghali And (remember) as We brought Musa (Moses) the Book and the all-distinctive Furqan, (Literally: the Criterion for right and wrong) that possibly you would be guided. Tafsir al-Jalalayn And when We gave to Moses the Scripture, the Torah, and the Criterion (wa’l-furq?n is an explicative supplement [of Torah]), that is, the one that discriminates (faraqa) between truth and falsehood and between what is licit and illicit, so that you might be guided, by it away from error. | | 2:54 | Transliteration Wa-ith atayna moosaalkitaba walfurqana laAAallakum tahtadoon Sahih International And [recall] when We gave Moses the Scripture and criterion that perhaps you would be guided. Muhsin Khan And (remember) when We gave Musa (Moses) the Scripture [the Taurat (Torah)] and the criterion (of right and wrong) so that you may be guided aright. Yusuf Ali And remember We gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright. Dr. Ghali And (remember) as We brought Musa (Moses) the Book and the all-distinctive Furqan, (Literally: the Criterion for right and wrong) that possibly you would be guided. Tafsir al-Jalalayn And when We gave to Moses the Scripture, the Torah, and the Criterion (wa’l-furq?n is an explicative supplement [of Torah]), that is, the one that discriminates (faraqa) between truth and falsehood and between what is licit and illicit, so that you might be guided, by it away from error. | | 2:55 | Transliteration Wa-ith qultum ya moosalan nu/mina laka hatta nara Allahajahratan faakhathatkumu assaAAiqatu waantumtanthuroon Sahih International And [recall] when you said, "O Moses, we will never believe you until we see Allah outright"; so the thunderbolt took you while you were looking on. Muhsin Khan And (remember) when you said: "O Musa (Moses)! We shall never believe in you till we see Allah plainly." But you were seized with a thunderbolt (lightning) while you were looking. Yusuf Ali And remember ye said: "O Moses! We shall never believe in thee until we see Allah manifestly," but ye were dazed with thunder and lighting even as ye looked on. Dr. Ghali And (remember) as you said, "O Musa (Moses) we will never believe you until we see Allah openly." So the (stunning) thunderbolt took you (while) you were looking on. Tafsir al-Jalalayn And when you said, having gone out with Moses to apologise before God for your worship of the calf, and having heard what he had said [to you]; ‘O Moses, we will not believe you till we see God openly’, with our own eyes; and the thunderbolt, the shout, took you, and you died, while you were beholding, what was happening to you. | | 2:56 | Transliteration Thumma baAAathnakum min baAAdimawtikum laAAallakum tashkuroon Sahih International Then We revived you after your death that perhaps you would be grateful. Muhsin Khan Then We raised you up after your death, so that you might be grateful. Yusuf Ali Then We raised you up after your death: Ye had the chance to be grateful. Dr. Ghali Thereafter We made you to rise again even after your death, that possibly you would thank (Us). Tafsir al-Jalalayn Then We raised you up, brought you back to life, after you were dead, so that you might be thankful, for this favour of Ours. | | 2:57 | Transliteration Wathallalna AAalaykumualghamama waanzalna AAalaykumu almanna wassalwakuloo min tayyibati ma razaqnakum wamathalamoona walakin kanooanfusahum yathlimoon Sahih International And We shaded you with clouds and sent down to you manna and quails, [saying], "Eat from the good things with which We have provided you." And they wronged Us not - but they were [only] wronging themselves. Muhsin Khan And We shaded you with clouds and sent down on you Al-Manna 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. Yusuf Ali And We gave you the shade of clouds and sent down to you Manna and quails, saying: "Eat of the good things We have provided for you:" (But they rebelled); to us they did no harm, but they harmed their own souls. Dr. Ghali And We overshadowed you with mists and We sent down manna and quails upon you. "Eat of whatever good things We have provided you." And in no way did they do injustice to Us, but they were doing injustice to themselves. Tafsir al-Jalalayn And We made the cloud overshadow you, that is, We sheltered you with fine clouds from the heat of the sun while you were in the wilderness; and We sent down, in them [the clouds], upon you manna and quails — which are [respectively, a type of citrus known as] turunjab?n and the quail — and We said: ‘Eat of the good things We have provided for you’, and do not store any of it away, but they were not grateful for this favour and stored the food, and so they were deprived of it; And they did not wrong Us, in this, but themselves they wronged, since the evil consequences [of this] befell them. | | 2:58 | Transliteration Wa-ith qulna odkhuloo hathihialqaryata fakuloo minha haythu shi/tum raghadan wadkhulooalbaba sujjadan waqooloo hittatun naghfirlakum khatayakum wasanazeedu almuhsineen Sahih International And [recall] when We said, "Enter this city and eat from it wherever you will in [ease and] abundance, and enter the gate bowing humbly and say, 'Relieve us of our burdens.' We will [then] forgive your sins for you, and We will increase the doers of good [in goodness and reward]." Muhsin Khan And (remember) when We said: "Enter this town (Jerusalem) and eat bountifully therein with pleasure and delight wherever you wish, and enter the gate in prostration (or bowing with humility) and say: 'Forgive us,' and We shall forgive you your sins and shall increase (reward) for the good-doers." Yusuf Ali And remember We said: "Enter this town, and eat of the plenty therein as ye wish; but enter the gate with humility, in posture and in words, and We shall forgive you your faults and increase (the portion of) those who do good." Dr. Ghali And (remember) as We said, "Enter this town, so eat opulently of it where you decide, and enter (in at) the gate, constantly prostrating and say, (Unburdening)" (Literally: these "killings") (Then) We forgive you your sins and We will soon increase the fair-doers. Tafsir al-Jalalayn And when We said, to them, after they came out of the wilderness, ‘Enter this city, either the Holy House [of Jerusalem] (Bayt al-Maqdis) or Jericho (Ar?h?), and eat freely therein wherever you will, plentifully and without any restrictions, and enter it at the gate, its gate, prostrating, bowing, and say, ‘our request is for [an] exoneration’, that is, ‘That we be exonerated from our transgressions’, and We shall forgive (naghfir: a variant reading has one of the two passive forms yughfar or tughfar, ‘[they] will be forgiven’) you your transgressions and We shall give more to those who are virtuous’ — through obedience — in terms of reward. | | 2:59 | Transliteration Fabaddala allatheena thalamooqawlan ghayra allathee qeela lahum faanzalna AAalaallatheena thalamoo rijzan mina assama-ibima kanoo yafsuqoon Sahih International But those who wronged changed [those words] to a statement other than that which had been said to them, so We sent down upon those who wronged a punishment from the sky because they were defiantly disobeying. Muhsin 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 of their rebelling against Allah's Obedience. (Tafsir At-Tabari, Vol. I, Page 305). Yusuf Ali But the transgressors changed the word from that which had been given them; so We sent on the transgressors a plague from heaven, for that they infringed (Our command) repeatedly. Dr. Ghali Then the ones who did injustice exchanged a saying other than that which had been said to them. So We sent down upon the ones who did injustice chastisement from the heaven for that they used to commit immorality. Tafsir al-Jalalayn Then the evildoers, among them, substituted a saying other than that which had been said to them, and said instead, ‘A grain inside a hair’ and entered [the town] dragging themselves on their rears; so We sent down upon the evildoers (the replacement of the second person [of the previous verse] with the overt identification in the third person alladh?na zalam?, ‘the evildoers’, is intended to emphasise the depravity of their action) wrath, a punishment of plague, from the heaven for their wickedness, for deviating from obedience, and within a very short period of time just under seventy thousand of them were dead. | | 2:60 | Transliteration Wa-ithi istasqa moosaliqawmihi faqulna idrib biAAasaka alhajarafanfajarat minhu ithnata AAashrata AAaynan qadAAalima kullu onasin mashrabahum kuloo washraboomin rizqi Allahi wala taAAthaw fee al-ardimufsideen Sahih International And [recall] when Moses prayed for water for his people, so We said, "Strike with your staff the stone." And there gushed forth from it twelve springs, and every people knew its watering place. "Eat and drink from the provision of Allah , and do not commit abuse on the earth, spreading corruption." Muhsin Khan And (remember) when Musa (Moses) asked for water for his people, 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 Allah has provided and do not act corruptly, making mischief on the earth." Yusuf Ali And remember Moses prayed for water for his people; We said: "Strike the rock with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth. Dr. Ghali And (remember) as Musa (Moses) asked Allah) for water for his people, so We said, "Strike with your staff the stone." Then there gushed forth from it twelve springs. Each folk already knew their drinking-place. "Eat and drink of the provision of Allah, and do not perpetrate (mischief) in the earth, (as) corruptors." Tafsir al-Jalalayn And, mention, when Moses sought water for his people, for they suffered thirst in the wilderness, We said, ‘Strike with your staff the rock, (the one that ran off with his robe, a light cube-like [rock] about the size of a man’s head, made of marble) and he struck it, and there exploded, there burst and gushed forth, from it twelve fountains, equal to the number of tribes, each people, [each] tribe among them, came to know their drinking-place, which they did not share with any of the others. And We said to them, ‘Eat and drink of that which God has provided, and do not be degenerate in the earth, seeking corruption’ (mufsid?n is a circumstantial qualifier emphasising its operator, the subject of the verb [l? ta‘thaw, ‘do not be degenerate’] derived from ‘athiya, meaning afsada, ‘to corrupt’). | | 2:61 | Transliteration Wa-ith qultum ya moosalan nasbira AAala taAAamin wahidinfadAAu lana rabbaka yukhrij lana mimmatunbitu al-ardu min baqliha waqiththa-ihawafoomiha waAAadasiha wabasaliha qalaatastabdiloona allathee huwa adna billatheehuwa khayrun ihbitoo misran fa-inna lakum masaaltum waduribat AAalayhimu aththillatu walmaskanatuwabaoo bighadabin mina Allahi thalikabi-annahum kanoo yakfuroona bi-ayati Allahiwayaqtuloona annabiyyeena bighayri alhaqqi thalikabima AAasaw wakanoo yaAAtadoon Sahih International And [recall] when you said, "O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions." [Moses] said, "Would you exchange what is better for what is less? Go into [any] settlement and indeed, you will have what you have asked." And they were covered with humiliation and poverty and returned with anger from Allah [upon them]. That was because they [repeatedly] disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing. Muhsin Khan And (remember) when you said, "O Musa (Moses)! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumbers, its Fum (wheat or garlic), its lentils and its onions." He said, "Would you exchange that which is better for that which is lower? Go you down to any town and you shall find what you want!" And they were covered with humiliation and misery, and they drew on themselves the Wrath of Allah. That was because they used to disbelieve the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allah, i.e. commit crimes and sins). Yusuf Ali And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth, -its pot-herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing. Dr. Ghali And (remember) as you said, "O Musa, (Moses) we will never (endure) patiently one (sort) of food; so invoke your Lord for us that He may bring out for us of what the earth grows of its green herbs and its cucumbers, and its garlic, and its lentils, and its onions." He said, "Would you wish to exchange that which is most charitable for that which is meaner? Get you down to (any) township; (Some say that it is Egypt) then surely you will have (there) what you asked for." And they were stricken with humiliation and indigence, and they incurred the anger of Allah, That was for that they had disbelieved in the signs of Allah, and killed the Prophets (Literally: Prophesiers) untruthfully. That was for that they disobeyed and were (always) transgressing. Tafsir al-Jalalayn And when you said, ‘Moses, we will not endure one sort of food, that is to say, manna and quails; pray to your Lord for us, that He may bring forth for us, something, of (min here is explicative) what the earth produces — green herbs, cucumbers, garlic, lentils, onions’, he, Moses, said, to them, ‘Would you exchange what is better, more noble, that is, do you substitute this, with what is lowlier?’ (the hamza of a-tastabdil?na is for rebuke); they thus refused to change their mind and he [Moses] supplicated to God, and He, exalted be He, said, ‘Go down to a city, whichever city it may be; you shall have, there, what you demanded’ of vegetable produce; And abasement, submissiveness, and wretchedness, that is, the signs of poverty on account of their submissiveness and debasement that always accompany them, even if they be rich, in the same way that a coin never changes its mint; were cast upon them, and they incurred, ended up with God’s wrath; that, that is, that affliction and wrath, was because they used to disbelieve the signs of God and slay prophets, such as Zachariah and John, without right, that is, unjustly; that was because they disobeyed, and they were transgressors, overstepping the bounds in disobedience (here the repetition [dh?lik bi-m? ‘asaw wa-k?n? ya‘tad?n] is for emphasis). | | 2:62 | Transliteration Inna allatheena amanoo wallatheenahadoo wannasara wassabi-eenaman amana biAllahi walyawmi al-akhiriwaAAamila salihan falahum ajruhum AAinda rabbihimwala khawfun AAalayhim wala hum yahzanoon Sahih International Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] - those [among them] who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve. Muhsin Khan Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve. Yusuf Ali Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve. Dr. Ghali Surely (the ones) who have believed and the ones who have Judaized and the Nasara (Christians) and the Sabi'in, (Sabaeans) whoever have believed in Allah and the Last Day and done righteousness, then they will have their reward in the Providence of their Lord, and no fear will be on them, neither will they grieve. Tafsir al-Jalalayn Surely those who believe, [who believed] before, in the prophets, and those of Jewry, the Jews, and the Christians, and the Sabaeans, a Christian or Jewish sect, whoever, from among them, believes in God and the Last Day, in the time of our Prophet, and performs righteous deeds, according to the Law given to him — their wage, that is, the reward for their deeds, is with their Lord, and no fear shall befall them, neither shall they grieve (the [singular] person of the verbs ?mana, ‘believes’, and ‘amila, ‘performs’, takes account of the [singular] form of man, ‘whoever’, but in what comes afterwards [of the plural pronouns] its [plural] meaning [is taken into account]). | | 2:63 | Transliteration Wa-ith akhathna meethaqakumwarafaAAna fawqakumu attoora khuthooma ataynakum biquwwatin wathkurooma feehi laAAallakum tattaqoon Sahih International And [recall] when We took your covenant, [O Children of Israel, to abide by the Torah] and We raised over you the mount, [saying], "Take what We have given you with determination and remember what is in it that perhaps you may become righteous." Muhsin Khan And (O Children of Israel, remember) when We took 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-Muttaqun (the pious - see V.2:2). Yusuf Ali And remember We took your covenant and We raised above you (The towering height) of Mount (Sinai) : (Saying): "Hold firmly to what We have given you and bring (ever) to remembrance what is therein: Perchance ye may fear Allah." Dr. Ghali And (remember) as We took compact with you and raised above you the Tur (i.e. the Mount): "Take powerfully what We have brought you and remember what is in it, that possibly you would be pious (towards Me)." Tafsir al-Jalalayn And, mention, when We made a covenant with you, your pledge to act according to what is in the Torah, and We, had, raised above you the Mount, which We uprooted from the earth [and placed] above you when you refused to accept it [sc. the Torah], and We said, ‘Take forcefully, seriously and with effort, what We have given you, and remember what is in it, acting in accordance with it, so that you might preserve yourselves’, from the Fire or acts of disobedience. | | 2:64 | Transliteration Thumma tawallaytum min baAAdi thalikafalawla fadlu Allahi AAalaykum warahmatuhulakuntum mina alkhasireen Sahih International Then you turned away after that. And if not for the favor of Allah upon you and His mercy, you would have been among the losers. Muhsin Khan Then after that you turned away. Had it not been for the Grace and Mercy of Allah upon you, indeed you would have been among the losers. Yusuf Ali But ye turned back thereafter: Had it not been for the Grace and Mercy of Allah to you, ye had surely been among the lost. Dr. Ghali Thereafter you turned away even after that, so had it not been for the Grace of Allah towards you and His mercy, indeed you would have been of the losers. Tafsir al-Jalalayn Then you turned away thereafter, and but for God’s bounty and His mercy towards you, you would have been among the losers [there is no commentary on this verse]. | | 2:65 | Transliteration Walaqad AAalimtumu allatheenaiAAtadaw minkum fee assabti faqulna lahum koonooqiradatan khasi-een Sahih International And you had already known about those who transgressed among you concerning the sabbath, and We said to them, "Be apes, despised." Muhsin Khan And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: "Be you monkeys, despised and rejected." Yusuf Ali And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected." Dr. Ghali And you already know of (the ones) of you who transgressed the Sabbath; so We said to them "Be apes, (miserably) spurned." Tafsir al-Jalalayn And verily (wa-la-qad: the l?m is for oaths) you know that there were those among you who transgressed, violated, the Sabbath, by fishing, when We had forbidden you to do so — these were the inhabitants of Eilat — and We said to them, ‘Be apes, despised!’, rejected, and they became so: they died three days later. | | 2:66 | Transliteration FajaAAalnaha nakalanlima bayna yadayha wama khalfahawamawAAithatan lilmuttaqeen Sahih International And We made it a deterrent punishment for those who were present and those who succeeded [them] and a lesson for those who fear Allah . Muhsin Khan So We made this punishment an example to their own and to succeeding generations and a lesson to those who are Al-Muttaqun (the pious - see V.2:2). Yusuf Ali So We made it an example to their own time and to their posterity, and a lesson to those who fear Allah. Dr. Ghali So We made it (i.e. the city "and its population") an (exemplary) torture for their own (Literally: between its two hands) and what is behind it (i.e. succeeding "generations") and an admonition for the pious. Tafsir al-Jalalayn And We made it, this punishment, an exemplary punishment, a lesson to dissuade others from doing what they did; for all the former times and for the latter, that is, for the people of that time or those that came later; and an admonition to such as who fear, God: these are singled out for mention here because they, in contrast to others, are the ones who benefit thereby. | | 2:67 | Transliteration Wa-ith qala moosaliqawmihi inna Allaha ya/murukum an tathbahoobaqaratan qaloo atattakhithuna huzuwan qalaaAAoothu biAllahi an akoona mina aljahileen Sahih International And [recall] when Moses said to his people, "Indeed, Allah commands you to slaughter a cow." They said, "Do you take us in ridicule?" He said, "I seek refuge in Allah from being among the ignorant." Muhsin Khan And (remember) when Musa (Moses) said to his people: "Verily, Allah commands you that you slaughter a cow." They said, "Do you make fun of us?" He said, "I take Allah's Refuge from being among Al-Jahilun (the ignorants or the foolish)." Yusuf Ali And remember Moses said to his people: "Allah commands that ye sacrifice a heifer." They said: "Makest thou a laughing-stock of us?" He said: "Allah save me from being an ignorant (fool)!" Dr. Ghali And as Musa (Moses) said to his people, "Surely Allah commands you to slay a cow, " they said, "Do you take us to yourself in mockery?" He said, "I take refuge in Allah from being one of the ignorant." Tafsir al-Jalalayn And, mention, when Moses said to his people, when one among them was killed and the killer was not known, and so they asked Moses to pray to God to reveal the killer, which he did; ‘God commands you to sacrifice a cow’. They said, ‘Do you take us in mockery?’, that is, making fun of us when you answer us like this? He said, ‘I take refuge with, I seek defence with, God lest I should be one of the ignorant’, one of those who indulge in mockery. | | 2:68 | Transliteration Qaloo odAAu lana rabbakayubayyin lana ma hiya qala innahu yaqooluinnaha baqaratun la faridun walabikrun AAawanun bayna thalika fafAAaloo matu/maroon Sahih International They said, "Call upon your Lord to make clear to us what it is." [Moses] said, "[ Allah ] says, 'It is a cow which is neither old nor virgin, but median between that,' so do what you are commanded." Muhsin Khan They said, "Call upon your Lord for us that He may make plain to us what it is!" He said, "He says, 'Verily, it is a cow neither too old nor too young, but (it is) between the two conditions', so do what you are commanded." Yusuf Ali They said: "Beseech on our behalf Thy Lord to make plain to us what (heifer) it is!" He said; "He says: The heifer should be neither too old nor too young, but of middling age. Now do what ye are commanded!" Dr. Ghali They said, "Invoke your Lord for us that He make evident to us what (cow) she is." He said, "Surely He says that surely she is a cow neither too old, nor new, middling between the two. So, perform what you are commanded." Tafsir al-Jalalayn But when they realised that he was being serious, They said, ‘Pray to your Lord for us, that He may make clear to us what she may be’, its true nature, He, Moses, said, ‘He, God, says she is a cow neither old, nor virgin, that is, young, middling between the two, in terms of age; so do what you have been commanded’, by way of sacrificing it. | | 2:69 | Transliteration Qaloo odAAu lana rabbakayubayyin lana ma lawnuha qala innahuyaqoolu innaha baqaratun safrao faqiAAunlawnuha tasurru annathireen Sahih International They said, "Call upon your Lord to show us what is her color." He said, "He says, 'It is a yellow cow, bright in color - pleasing to the observers.' " Muhsin Khan They said, "Call upon your Lord for us to make plain to us its colour." He said, "He says, 'It is a yellow cow, bright in its colour, pleasing to the beholders.' " Yusuf Ali They said: "Beseech on our behalf Thy Lord to make plain to us Her colour." He said: "He says: A fawn-coloured heifer, pure and rich in tone, the admiration of beholders!" Dr. Ghali They said, "Invoke your Lord for us that He make evident to us what color she is." He said, "Surely He says that surely she is a yellow cow, bright (is) her color, pleasing to the onlookers". Tafsir al-Jalalayn They said, ‘Pray to your Lord for us, that He make clear to us what her colour may be’ He said, ‘He says she shall be a golden cow, bright in colour, that is, of a very intense yellow, gladdening to beholders: its beauty will please those that look at it. | | 2:70 | Transliteration Qaloo odAAu lana rabbakayubayyin lana ma hiya inna albaqara tashabahaAAalayna wa-inna in shaa Allahulamuhtadoon Sahih International They said, "Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if Allah wills, will be guided." Muhsin Khan They said, "Call upon your Lord for us to make plain to us what it is. Verily to us all cows are alike, And surely, if Allah wills, we will be guided." Yusuf Ali They said: "Beseech on our behalf Thy Lord to make plain to us what she is: To us are all heifers alike: We wish indeed for guidance, if Allah wills." Dr. Ghali They said, "Invoke your Lord for us that He make evident to us what she is; surely the cows to us are similar to each other; and surely in case Allah so decides, we will indeed be rightly-guided." Tafsir al-Jalalayn They said, ‘Pray to your Lord for us, that He make clear to us what she may be: does it graze freely or is it used in labour?; the cows (that is, the species described in the way mentioned), are all alike to us, because there are many of them and we have not been able to find the one sought after; and if God wills, we shall then be guided’ to it. In one had?th [it is reported]: ‘Had they not uttered the proviso [insh?’a Ll?h], it would never have been made clear to them’. | | 2:71 | Transliteration Qala innahu yaqoolu innahabaqaratun la thaloolun tutheeru al-arda walatasqee alhartha musallamatun la shiyata feehaqaloo al-ana ji/ta bilhaqqi fathabahoohawama kadoo yafAAaloon Sahih International He said, "He says, 'It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.' " They said, "Now you have come with the truth." So they slaughtered her, but they could hardly do it. Muhsin Khan He [Musa (Moses)] said, "He says, 'It is a cow neither trained to till the soil nor water the fields, sound, having no other colour except bright yellow.' " They said, "Now you have brought the truth." So they slaughtered it though they were near to not doing it. Yusuf Ali He said: "He says: A heifer not trained to till the soil or water the fields; sound and without blemish." They said: "Now hast thou brought the truth." Then they offered her in sacrifice, but not with good-will. Dr. Ghali He said, "Surely He says that surely she is a cow not tractable (Literally made subservient) to stir the earth or to water the tillage, with no blemish in it. They said, "Now you have come with the truth." So, they slew her, and they had scarcely performed that. Tafsir al-Jalalayn He said, ‘He says she shall be a cow not broken, not subdued for labour, that is, to plough the earth, churning its soil for sowing (tuth?r al-ard: the clause describes the word dhal?l, and constitutes part of the negation); or to water the tillage, that is, the land prepared for sowing; one safe, from faults and the effects of toil; with no blemish, of a colour other than her own, on her’. They said, ‘Now you have brought the truth’, that is, [now] you have explained it clearly; they thus sought it out and found it with a boy very dutiful towards his mother, and they eventually purchased it for the equivalent of its weight in gold; and so they sacrificed her, even though they very nearly did not, on account of its excessive cost. In a had?th [it is stated that], ‘Had they sacrificed any cow, it would have sufficed them, but they made it difficult for themselves and so God made it difficult for them’. | | 2:72 | Transliteration Wa-ith qataltum nafsan faddara/tumfeeha wallahu mukhrijun ma kuntumtaktumoon Sahih International And [recall] when you slew a man and disputed over it, but Allah was to bring out that which you were concealing. Muhsin Khan And (remember) when you killed a man and fell into dispute among yourselves as to the crime. But Allah brought forth that which you were hiding. Yusuf Ali Remember ye slew a man and fell into a dispute among yourselves as to the crime: But Allah was to bring forth what ye did hide. Dr. Ghali And (remember) as you killed a self, (and) so you parried about it, and Allah is to bring out whatever you were keeping back. Tafsir al-Jalalayn And when you killed a living soul, and disputed thereon (idd?ra’tum: the t?’ [of the root-form itd?ra’tum] has been assimilated with the d?l) — and God disclosed what you were hiding (this is a parenthetical statement; the story begins here [with wa-idh qataltum nafsan, ‘and when you killed a soul’… and continues in the following]): | | 2:73 | Transliteration Faqulna idriboohu bibaAAdihakathalika yuhyee Allahu almawtawayureekum ayatihi laAAallakum taAAqiloon Sahih International So, We said, "Strike the slain man with part of it." Thus does Allah bring the dead to life, and He shows you His signs that you might reason. Muhsin Khan So We said: "Strike him (the dead man) with a piece of it (the cow)." Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand. Yusuf Ali So We said: "Strike the (body) with a piece of the (heifer)." Thus Allah bringeth the dead to life and showeth you His Signs: Perchance ye may understand. Dr. Ghali So We said, "Strike him with some (i.e. part of it) of it." Thus Allah gives life to the dead and shows you His signs, that possibly you would consider. Tafsir al-Jalalayn so We said, ‘Smite him, the slain man, with part of it’, and so when he was struck with its tongue or its tail, he came back to life and said, ‘So-and-so killed me’, and after pointing out two of his cousins, he died; the two [killers] were denied the inheritance and were later killed. God says: even so, is the revival, for, God brings to life the dead, and He shows you His signs, the proofs of His power, so that you might understand, [that you might] reflect and realise that the One capable of reviving a single soul is also capable of reviving a multitude of souls, and then believe. | | 2:74 | Transliteration Thumma qasat quloobukum min baAAdi thalikafahiya kalhijarati aw ashaddu qaswatanwa-inna mina alhijarati lama yatafajjaruminhu al-anharu wa-inna minha lamayashshaqqaqu fayakhruju minhu almao wa-inna minhalama yahbitu min khashyati Allahi wamaAllahu bighafilin AAamma taAAmaloon Sahih International Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allah . And Allah is not unaware of what you do. Muhsin Khan Then, after that, your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah. And Allah is not unaware of what you do. Yusuf Ali Thenceforth were your hearts hardened: They became like a rock and even worse in hardness. For among rocks there are some from which rivers gush forth; others there are which when split asunder send forth water; and others which sink for fear of Allah. And Allah is not unmindful of what ye do. Dr. Ghali Thereafter your hearts hardened even after that; so they were as stones, or (even) strictly harder. And surely there are stones from which rivers erupt forth, and surely there are (some) that cleave so that water goes out of them, and surely there are (still others) that crash down in the apprehension of Allah. And in no way is Allah ever heedless of whatever you do. Tafsir al-Jalalayn Then your hearts became hardened, O you Jews, they [your hearts] became stiffened against acceptance of the truth, thereafter, that is, after what is mentioned of the bringing back to life of the slain man and the other signs before this; and they are like stones, in their hardness, or even yet harder, than these; for there are stones from which rivers come gushing, and others split (yashshaqqaq: the initial t?’ [of the root-form yatashaqqaq] has been assimilated with the sh?n), so that water issues from them; and others come down, from on high, in fear of God, while your hearts are unmoved, unstirred and not humbled; And God is not heedless of what you do, but instead, He gives you respite until your time comes (ta‘mal?na, ‘you do’: a variant reading has ya‘mal?na, ‘they do’, indicating a shift to the third person address). | | 2:75 | Transliteration AfatatmaAAoona an yu/minoo lakumwaqad kana fareequn minhum yasmaAAoona kalama Allahithumma yuharrifoonahu min baAAdi ma AAaqaloohuwahum yaAAlamoon Sahih International Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of Allah and then distort the Torah after they had understood it while they were knowing? Muhsin Khan Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allah [the Taurat (Torah)], then they used to change it knowingly after they understood it? Yusuf Ali Can ye (o ye men of Faith) entertain the hope that they will believe in you?- Seeing that a party of them heard the Word of Allah, and perverted it knowingly after they understood it. Dr. Ghali Do you then long for (the fact) that they should believe you, and a group of them already were hearing the Speech of Allah; thereafter they perverted it even after they had considered it, while they knew (the Truth). Tafsir al-Jalalayn Are you then so eager, O believers, that they, the Jews, should believe you, seeing there is a party of them, a group of their rabbis, that heard God’s word, in the Torah, and then tampered with it, changing it, and that, after they had comprehended it, [after] they had understood it, knowingly?, [knowing full well] that they were indulging in mendacity (the hamza [at the beginning of the verb a-fa-tatma‘?n] is [an interrogative] for rejection, in other words, ‘Do not be so eager, for they have disbelieved before’). | | 2:76 | Transliteration Wa-itha laqoo allatheena amanooqaloo amanna wa-itha khalabaAAduhum ila baAAdin qaloo atuhaddithoonahumbima fataha Allahu AAalaykum liyuhajjookumbihi AAinda rabbikum afala taAAqiloon Sahih International And when they meet those who believe, they say, "We have believed"; but when they are alone with one another, they say, "Do you talk to them about what Allah has revealed to you so they can argue with you about it before your Lord?" Then will you not reason? Muhsin Khan And when they (Jews) meet those who believe (Muslims), they say, "We believe", but when they meet one another in private, they say, "Shall you (Jews) tell them (Muslims) what Allah has revealed to you [Jews, about the description and the qualities of Prophet Muhammad Peace be upon him , that which are written in the Taurat (Torah)] , that they (Muslims) may argue with you (Jews) about it before your Lord?" Have you (Jews) then no understanding? Yusuf Ali Behold! when they meet the men of Faith, they say: "We believe": But when they meet each other in private, they say: "Shall you tell them what Allah hath revealed to you, that they may engage you in argument about it before your Lord?"- Do ye not understand (their aim)? Dr. Ghali And when they meet (the ones) who have believed, they say, "We have believed (too)." And when they go privately one to another, (Literally: some of them with some others) they say, "Do you discourse with them about what Allah has opened (i.e. granted, revealed) up on you that they may thereby argue with you in the Meeting of your Lord? Would you then not consider?" Tafsir al-Jalalayn And when they, the hypocrites from among the Jews, meet those who believe, they say, ‘We believe’, that Muhammad (s) is a prophet and that he is the one of whom we have been given good tidings in our Book; but when they go in private one to another, they, their leaders the ones not involved in the hypocrisy, say, to those hypocrites: ‘Do you speak to them, the believers, of what God has disclosed to you, that is, what He has made known to you of Muhammad’s (s) description in the Torah, so that they may thereby dispute (the l?m of li-yuh?jj?kum, ‘that they may dispute with you’, is the l?m of ‘becoming’) with you before your Lord?, in the Hereafter and hold the proof against you for not following him [Muhammad (s)], despite your knowledge of his sincerity? Have you no understanding?’ of the fact that they will contend with you if you speak to them in this way? So beware. | | 2:77 | Transliteration Awa la yaAAlamoona anna AllahayaAAlamu ma yusirroona wama yuAAlinoon Sahih International But do they not know that Allah knows what they conceal and what they declare? Muhsin Khan Know they (Jews) not that Allah knows what they conceal and what they reveal? Yusuf Ali Know they not that Allah knoweth what they conceal and what they reveal? Dr. Ghali And do they not know that Allah knows whatever they keep secret and whatever they make public? Tafsir al-Jalalayn God says: Know they not (the interrogative is affirmative, the inserted w?w [of a-wa-l?] is to indicate the supplement) that God knows what they keep secret and what they proclaim?, that is, what they hide and what they reveal in this matter and all other matters, so that they may desist from these things | | 2:78 | Transliteration Waminhum ommiyyoona la yaAAlamoonaalkitaba illa amaniyya wa-in hum illayathunnoon Sahih International And among them are unlettered ones who do not know the Scripture except in wishful thinking, but they are only assuming. Muhsin Khan And there are among them (Jews) unlettered people, who know not the Book, but they trust upon false desires and they but guess. Yusuf Ali And there are among them illiterates, who know not the Book, but (see therein their own) desires, and they do nothing but conjecture. Dr. Ghali And among them are illiterates (who) do not know the Book except (only) fancies, and decidedly they do (nothing) except surmise. Tafsir al-Jalalayn And there are some of them, the Jews, that are illiterate, unlettered, not knowing the Scripture, the Torah, but only desires, lies which were handed down to them by their leaders and which they relied upon; and, in their rejection of the prophethood of the Prophet and fabrications of other matters, they have, mere conjectures, and no firm knowledge. | | 2:79 | Transliteration Fawaylun lillatheena yaktuboona alkitababi-aydeehim thumma yaqooloona hatha min AAindi Allahiliyashtaroo bihi thamanan qaleelan fawaylun lahum mimmakatabat aydeehim wawaylun lahum mimma yaksiboon Sahih International So woe to those who write the "scripture" with their own hands, then say, "This is from Allah ," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn. Muhsin Khan Then woe to those who write the Book with their own hands and then say, "This is from Allah," to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby. Yusuf Ali Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby. Dr. Ghali So woe to (the ones) who write the Book with their hands; thereafter they say, "This is from (the Providence of) Allah, that they may trade it for a little price; So, woe to them for what their hands have written, and woe to them for what they have earned. Tafsir al-Jalalayn So woe, a severe chastisement, to those who write the Scripture with their hands, that is, fabricating it themselves, then say, ‘This is from God’ that they may sell it for a small price, of this world: these are the Jews, the ones that altered the description of the Prophet in the Torah, as well as the ‘stoning’ verse, and other details, and rewrote them in a way different from that in which they were revealed. So woe to them for what their hands have written, of fabrications, and woe to them for their earnings, by way of bribery (rishan, plural of rishwa). | | 2:80 | Transliteration Waqaloo lan tamassana annaruilla ayyaman maAAdoodatan qul attakhathtumAAinda Allahi AAahdan falan yukhlifa AllahuAAahdahu am taqooloona AAala Allahi ma lataAAlamoon Sahih International And they say, "Never will the Fire touch us, except for a few days." Say, "Have you taken a covenant with Allah ? For Allah will never break His covenant. Or do you say about Allah that which you do not know?" Muhsin Khan And they (Jews) say, "The Fire (i.e. Hell-fire on the Day of 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 Allah, so that Allah will not break His Covenant? Or is it that you say of Allah what you know not?" Yusuf Ali And they say: "The Fire shall not touch us but for a few numbered days:" Say: "Have ye taken a promise from Allah, for He never breaks His promise? or is it that ye say of Allah what ye do not know?" Dr. Ghali And they have said, "The Fire will never touch us except a (few) numbered days." Say, "Have you taken to yourselves in the Providence of Allah a Covenant? So Allah will never fail in His Covenant, or do you say against Allah that which you do not know?" Tafsir al-Jalalayn And they say, when the Prophet promised them the Fire, ‘the Fire shall not touch us, that is, afflict us, save a number of days’, only a short time of forty days: the same length of time their forefathers worshipped the calf, after which time it [the Fire] will cease. Say, to them Muhammad (s): ‘Have you taken with God a covenant?, a pledge from Him to this? God will not fail in His covenant, in this matter, or — nay — say you against God what you do not know? (a’ttakhadhtum: the conjunctive hamza has been omitted on account of the interrogative hamza sufficing). | | 2:81 | Transliteration Bala man kasaba sayyi-atan waahatatbihi khatee-atuhu faola-ika as-habu annarihum feeha khalidoon Sahih International Yes, whoever earns evil and his sin has encompassed him - those are the companions of the Fire; they will abide therein eternally. Muhsin 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. Yusuf Ali Nay, those who seek gain in evil, and are girt round by their sins,- they are companions of the Fire: Therein shall they abide (For ever). Dr. Ghali Yes indeed, whoever has earned an odious deed and his offense(s) have encompassed him, then those are therein the companions ( (i.e. inhabitants) of the Fire; they are therein eternally (abiding). Tafsir al-Jalalayn Not so, it will touch you and you will abide therein; whoever earns evil, through associating another with God, and is encompassed by his transgression, in the singular and the plural, that is to say, it overcomes him and encircles him totally, for, he has died an idolater — those are the inhabitants of the Fire, therein abiding (kh?lid?n: this [plural noun] takes account of the [plural] import of man, ‘whoever’). | | 2:82 | Transliteration Wallatheena amanoowaAAamiloo assalihati ola-ika as-habualjannati hum feeha khalidoon Sahih International But they who believe and do righteous deeds - those are the companions of Paradise; they will abide therein eternally. Muhsin Khan And those who believe (in the Oneness of Allah - Islamic Monotheism) and do righteous good deeds, they are dwellers of Paradise, they will dwell therein forever. Yusuf Ali But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (For ever). Dr. Ghali And the ones who have believed and done deeds of righteousness, those are the companions of the Garden; they are therein eternally (abiding). Tafsir al-Jalalayn And those who believe and perform righteous deeds — those are the inhabitants of Paradise, therein abiding. | | 2:83 | Transliteration Wa-ith akhathna meethaqabanee isra-eela la taAAbudoona illa Allahawabilwalidayni ihsanan watheealqurba walyatama walmasakeeniwaqooloo linnasi husnan waaqeemoo assalatawaatoo azzakata thumma tawallaytum illaqaleelan minkum waantum muAAridoon Sahih International And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], "Do not worship except Allah ; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakah." Then you turned away, except a few of you, and you were refusing. Muhsin Khan And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah (Alone) and be dutiful and good to parents, and to kindred, and to orphans and Al-Masakin (the poor), [Tafsir At-Tabari, Vol. 10, Page 158 (Verse 9:60)] and speak good to people [i.e. enjoin righteousness and forbid evil, and say the truth about Muhammad Peace be upon him ], and perform As-Salat (Iqamat-as-Salat), and give Zakat. Then you slid back, except a few of you, while you are backsliders. (Tafsir Al-Qurtubi, Vol. 2, Page 392). Yusuf Ali And remember We took a covenant from the Children of Israel (to this effect): Worship none but Allah; treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now). Dr. Ghali And (remember) as We took Compact with the Seeds (or: sons)of Israel) (that), "You shall not worship any (god) except Allah, and (show) fairest companionship to parents, and near kinsmen, and to orphans, and to the indigent; and speak fair to mankind, and keep up the prayer, and bring the Zakat. (i.e., pay the obligatory poor-dues)" (But) thereafter you turned away excepting for a few of you, and you are (still) veering away. Tafsir al-Jalalayn And, mention, when We made a covenant with the Children of Israel, in the Torah, where We said: ‘You shall not worship (a variant reading [for l? ta‘bud?na] has [third person plural] l? ya‘bud?n [‘they shall not worship’]) any other than God (l? ta‘bud?na ill? Ll?ha is a predicate denoting a prohibition; one may also read l? ta‘bud? [Worship you not]); and to be good, and righteous, to parents, and the near of kin: here kinship is adjoined to parents; and to orphans, and to the needy; and speak well, [good] words, to men, commanding good and forbidding evil, being truthful with regard to the status of Muhammad (s), and being kind to them [sc. orphans and the needy] (a variant reading [for hasanan] has husnan, the verbal noun, used as a hyperbolic description); and observe prayer and pay the alms’, which you actually accepted, but, then you turned away, refusing to fulfil these [obligations] (here the second person address is used, but their forefathers are [still] meant); all but a few of you, rejecting it, like your forefathers. | | 2:84 | Transliteration Wa-ith akhathna meethaqakumla tasfikoona dimaakum wala tukhrijoonaanfusakum min diyarikum thumma aqrartum waantum tashhadoon Sahih International And [recall] when We took your covenant, [saying], "Do not shed each other's blood or evict one another from your homes." Then you acknowledged [this] while you were witnessing. Muhsin Khan And (remember) when We took your covenant (saying): Shed not the blood of your people, nor turn out your own people from their dwellings. Then, (this) you ratified and (to this) you bear witness. Yusuf Ali And remember We took your covenant (to this effect): Shed no blood amongst you, nor turn out your own people from your homes: and this ye solemnly ratified, and to this ye can bear witness. Dr. Ghali And (remember) as We took compact with you (that), "You shall not shed your blood, (Literally: bloods) nor drive out yourselves (i.e., your own people) from your residences." Thereafter you ratified (that), and you yourselves bore witness. Tafsir al-Jalalayn And when We made a covenant with you, and We said: ‘You shall not shed your own blood, spilling it by slaying one another; neither expel your own from your habitations’: let no one of you expel the other from his house; then you confirmed it, that is, you accepted this covenant, and you bore witness, upon your own souls. | | 2:85 | Transliteration Thumma antum haola-itaqtuloona anfusakum watukhrijoona fareeqan minkum min diyarihimtathaharoona AAalayhim bil-ithmi walAAudwaniwa-in ya/tookum osara tufadoohum wahuwa muharramunAAalaykum ikhrajuhum afatu/minoona bibaAAdi alkitabiwatakfuroona bibaAAdin fama jazao manyafAAalu thalika minkum illa khizyun fee alhayatiaddunya wayawma alqiyamati yuraddoona ilaashaddi alAAathabi wama Allahu bighafilinAAamma taAAmaloon Sahih International Then, you are those [same ones who are] killing one another and evicting a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do. Muhsin 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. 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 recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do. Yusuf Ali After this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes; assist (Their enemies) against them, in guilt and rancour; and if they come to you as captives, ye ransom them, though it was not lawful for you to banish them. Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the reward for those among you who behave like this but disgrace in this life?- and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do. Dr. Ghali (Yet) thereafter, you are these (who) kill yourselves (i.e. kill some of you) and drive out a group among you from their residences, backing each other against them in vice and hostility; and in case they come up to you captured, you ransom them, (while) driving them out is prohibited for you. Do you then believe in some (parts) of the Book and disbelieve in other parts? (Literally: in some parts) So in no way is the recompense of whoever of you performs that (anything) except disgrace in the present (Literally: the lowly (life), i.e., the life of this world) life, and on the Day of the Resurrection they are to be turned back to the strictest torment. And in no way is Allah ever heedless of whatever you do. Tafsir al-Jalalayn Then there you are killing one another, and expelling a party of you from their habitations, conspiring (tazz?har?na: the original ta’ has been assimilated with the z?’; a variant reading has it without [the assimilation, that is, taz?har?na]), assisting one another, against them in sin, in disobedience, and enmity, injustice, and if they come to you as captives (a variant reading [for us?r?] has asr?), you ransom them (a variant reading [for tafd?hum] has tuf?d?hum), that is to say, you deliver them from captivity with money etc., and this [ransoming] was one of the things to which they were pledged; yet their expulsion was forbidden you (muharramun ‘alaykum ikhr?juhum is semantically connected to wa-tukhrij?na, ‘and expelling’, and the statement that comes in between is parenthetical, that is, [expulsion was forbidden you] in the same way that non-ransoming was forbidden you). Qurayza had allied themselves with the Aws, and the Nad?r with the Khazraj, but every member of an alliance would fight against a fellow ally, thus destroying each other’s homes and expelling one another, taking prisoners and then ransoming them. When they were asked: ‘Why do you fight them and then pay their ransom?’, they would reply, ‘Because we have been commanded to ransom’; and they would be asked, ‘So, why do you fight them then?’, to which they would say, ‘For fear that our allies be humiliated’; God, exalted, says: What, do you believe in part of the Book, that is, the part about ransom, and disbelieve in part?, namely, the part about renouncing fighting, expulsion and assistance [against one another]; What shall be the requital of those of you who do that, but degradation, disgrace and ignominy, in the life of this world: they were disgraced when Qurayza were slewn and the Nad?r were expelled to Syria, and ordered to pay the jizya; and on the Day of Resurrection to be returned to the most terrible of chastisement? And God is not heedless of what you do (ta‘mal?na, or read ya‘mal?na, ‘they do’). | | 2:86 | Transliteration Ola-ika allatheena ishtarawooalhayata addunya bil-akhiratifala yukhaffafu AAanhumu alAAathabu wala humyunsaroon Sahih International Those are the ones who have bought the life of this world [in exchange] for the Hereafter, so the punishment will not be lightened for them, nor will they be aided. Muhsin Khan Those are they who have bought the life of this world at the price of the Hereafter. Their torment shall not be lightened nor shall they be helped. Yusuf Ali These are the people who buy the life of this world at the price of the Hereafter: their penalty shall not be lightened nor shall they be helped. Dr. Ghali Those are (they) who have traded the present life for the price of the Hereafter. So for them the torment will not be lightened, neither will they be vindicated. Tafsir al-Jalalayn Those are the ones who have purchased the life of this world at the price of the Hereafter, by preferring the former to the latter — for them the punishment shall not be lightened, neither shall they be helped, [neither shall they be] protected against it. | | 2:87 | Transliteration Walaqad atayna moosaalkitaba waqaffayna min baAAdihi birrusuliwaatayna AAeesa ibna maryama albayyinatiwaayyadnahu biroohi alqudusi afakullama jaakumrasoolun bima la tahwa anfusukumuistakbartum fafareeqan kaththabtum wafareeqan taqtuloon Sahih International And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed. Muhsin Khan And indeed, We gave Musa (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 Ruh-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. Yusuf Ali We gave Moses the Book and followed him up with a succession of messengers; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you a messenger with what ye yourselves desire not, ye are puffed up with pride?- Some ye called impostors, and others ye slay! Dr. Ghali And indeed We already brought Musa (Moses) the Book, and We made to supervene the (other) Messengers even after him; and We brought Isa son of Maryam (Jesus son of Mary) the supreme evidences and aided him with the Spirit of Holiness; (The Holy Spirit, the Angle jibril "Gabriel") yet, is it not (the case that) whenever there came to you a Messenger with what (you) yourselves did not yearn to, you waxed proud, (and) so you cried lies to a group of them and (another) group you kill? Tafsir al-Jalalayn And We gave Moses the Scripture, the Torah, and after him We sent successive messengers, that is, We sent them one after another, and We gave Jesus son of Mary the clear proofs, that is, the miracles of bringing the dead back to life and healing the blind and the leper, and We confirmed him, We strengthened him, with the Holy Spirit (the expression r?h al-qudus is an example of annexing [in a genitive construction] the noun described to the adjective [qualifying it], in other words, al-r?h al-muqaddasa), that is, Gabriel, [so described] on account of his [Jesus’s] sanctity; he would accompany him [Jesus] wherever he went; still you refuse to be upright, and whenever there came to you a messenger, with what your souls did not desire, [did not] like, in the way of truth, you became arrogant, you disdained to follow him (istakbartum, ‘you became arrogant’, is the response to the particle kullam?, ‘whenever’, and constitutes the interrogative, and is meant as a rebuke); and some, of them, you called liars, such as Jesus, and some you slay?, such as Zachariah and John (the present tenses [of these verbs] are used to narrate the past events [as though they were events in the present], in other words, ‘[and some] you slew’). | | 2:88 | Transliteration Waqaloo quloobuna ghulfun ballaAAanahumu Allahu bikufrihim faqaleelan mayu/minoon Sahih International And they said, "Our hearts are wrapped." But, [in fact], Allah has cursed them for their disbelief, so little is it that they believe. Muhsin Khan And they say, "Our hearts are wrapped (i.e. do not hear or understand Allah's Word)." Nay, Allah has cursed them for their disbelief, so little is that which they believe. Yusuf Ali They say, "Our hearts are the wrappings (which preserve Allah's Word: we need no more)." Nay, Allah's curse is on them for their blasphemy: Little is it they believe. Dr. Ghali And they said, "Our hearts are encased." No indeed, (but) Allah has cursed them for their disbelief; so, little do they believe. Tafsir al-Jalalayn And they say, to the Prophet mockingly: ‘Our hearts are encased’ (ghulf is the plural of aghlaf), that is to say, wrapped up in covers and cannot comprehend what you say; God, exalted be He, says: Nay (bal introduces the rebuttal), but God has cursed them, removed them far from His mercy and degraded them when they rejected [the messengers], for their unbelief, which is not the result of anything defective in their hearts; and little will they believe (fa-qal?lan m? yu’min?n: the m? here is extra, emphasising the ‘littleness’ involved): that is, their belief is minimal. | | 2:89 | Transliteration Walamma jaahum kitabunmin AAindi Allahi musaddiqun lima maAAahumwakanoo min qablu yastaftihoona AAala allatheenakafaroo falamma jaahum ma AAarafoo kafaroobihi falaAAnatu Allahi AAala alkafireen Sahih International And when there came to them a Book from Allah confirming that which was with them - although before they used to pray for victory against those who disbelieved - but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of Allah will be upon the disbelievers. Muhsin Khan And when there came to them (the Jews), a Book (this Quran) from Allah confirming what is with them [the Taurat (Torah) and the Injeel (Gospel)], although aforetime they had invoked Allah (for coming of Muhammad Peace be upon him ) in order to gain 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 Allah be on the disbelievers. Yusuf Ali And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of Allah is on those without Faith. Dr. Ghali And as soon as a Book came to them from the Providence of Allah, sincerely (verifying) what was with them-and they earlies prayed for an opening (victory, conquest) over the ones who disbelieved-yet, as soon as there came to them what they recognized, they disbelieved in it; so the curse of Allah is on the disbelievers. Tafsir al-Jalalayn When there came to them a Book from God, confirming what was with them, in the Torah, that is the Qur’?n — and they formerly, before it came, prayed for victory, for assistance, over the disbelievers, saying: ‘God, give us assistance against them through the Prophet that shall be sent at the end of time’; but when there came to them what they recognised, as the truth, that is, the mission of the Prophet, they disbelieved in it, out of envy and for fear of losing leadership (the response to the first lamm? particle is indicated by the response to the second one); and the curse of God is on the disbelievers. | | 2:90 | Transliteration Bi/sama ishtaraw bihi anfusahum anyakfuroo bima anzala Allahu baghyan an yunazzilaAllahu min fadlihi AAala man yashaomin AAibadihi fabaoo bighadabin AAalaghadabin walilkafireena AAathabun muheen Sahih International How wretched is that for which they sold themselves - that they would disbelieve in what Allah has revealed through [their] outrage that Allah would send down His favor upon whom He wills from among His servants. So they returned having [earned] wrath upon wrath. And for the disbelievers is a humiliating punishment. Muhsin Khan How bad is that for which they have sold their ownselves, that they should disbelieve in that which Allah has revealed (the Quran), grudging that Allah should reveal of His Grace unto whom He will of His slaves. So they have drawn on themselves wrath upon wrath. And for the disbelievers, there is disgracing torment. Yusuf Ali Miserable is the price for which they have sold their souls, in that they deny (the revelation) which Allah has sent down, in insolent envy that Allah of His Grace should send it to any of His servants He pleases: Thus have they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith. Dr. Ghali Miserable is that (for which) they have traded themselves, that they have disbelieved in what Allah has sent down, inequitably (grudging) that Allah should (be) sending down of His Grace upon whomever He decides of His bondmen. So they incurred anger upon anger; and for the disbelievers is a degrading torment. Tafsir al-Jalalayn Evil is that for which they sell their souls, that is, their share of the reward [in the Hereafter] (bi’sam?, ‘evil is that [for] which’: m? here is an indefinite particle, representing ‘a thing’, and constitutes a specification qualifying the subject of [the verb] bi’s, ‘evil is’, the very thing being singled out for criticism); that they disbelieve in that, Qur’?n, which God has revealed, grudging (baghyan here is an object denoting reason for yakfur?, ‘they disbelieve’), that is, out of envy, that God should reveal (read either yunzil or yunazzil) of His bounty, the Inspiration, to whomever He will of His servants, to deliver the Message; and they were laden, they returned, with anger, from God for their disbelief in what He has revealed (the indefinite form, bi-ghadabin, ‘with anger’, is used to emphasise the awesomeness [of the ‘anger’]), upon anger, which they deserved formerly, when they neglected the Torah and disbelieved in Jesus; and for the disbelievers there shall be a humiliating chastisement. | | 2:91 | Transliteration Wa-itha qeela lahum aminoo bimaanzala Allahu qaloo nu/minu bima onzilaAAalayna wayakfuroona bima waraahu wahuwa alhaqqumusaddiqan lima maAAahum qul falima taqtuloonaanbiyaa Allahi min qablu in kuntum mu/mineen Sahih International And when it is said to them, "Believe in what Allah has revealed," they say, "We believe [only] in what was revealed to us." And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, "Then why did you kill the prophets of Allah before, if you are [indeed] believers?" Muhsin Khan And when it is said to them (the Jews), "Believe in what Allah has sent down," they say, "We believe in what was sent down to us." And they 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 the Prophets of Allah aforetime, if you indeed have been believers?" Yusuf Ali When it is said to them, "Believe in what Allah Hath sent down, "they say, "We believe in what was sent down to us:" yet they reject all besides, even if it be Truth confirming what is with them. Say: "Why then have ye slain the prophets of Allah in times gone by, if ye did indeed believe?" Dr. Ghali And when it was said to them, "Believe in what Allah has sent down, " they said, "We believe in what was sent down on us, " and they disbelieve in what is beyond it, and it is the Truth sincerely (verifying) what is with them. Say, "Why then did you kill the Prophesiers (i.e. Prophets) of Allah earlier in case you are believers?" Tafsir al-Jalalayn And when it was said to them, ‘Believe in what God has revealed, that is, the Qur’?n and other [Books], they said, ‘We believe in what was revealed to us’, that is, the Torah; and (w?, here indicates a circumstantial qualifier) they disbelieve in what is beyond that, what is other than that or what came afterwards, such as the Qur’?n; yet it is the truth (wa-huwa’l-haqqu is a circumstantial qualifier) confirming (musaddiqan, a second circumstantial qualifier for emphasis) what is with them. Say, to them: ‘Why then were you slaying the prophets of God formerly, if you were believers?’ in the Torah and in it you were forbidden to kill them: this address, concerning what their forefathers did, is directed towards those present at the time of our Prophet, on account of their approval of it [that is, of what the forefathers had done]. | | 2:92 | Transliteration Walaqad jaakum moosa bilbayyinatithumma ittakhathtumu alAAijla min baAAdihi waantum thalimoon Sahih International And Moses had certainly brought you clear proofs. Then you took the calf [in worship] after that, while you were wrongdoers. Muhsin Khan And indeed Musa (Moses) came to you with clear proofs, yet you worshipped the calf after he left, and you were Zalimun (polytheists and wrong-doers). Yusuf Ali There came to you Moses with clear (Signs); yet ye worshipped the calf (Even) after that, and ye did behave wrongfully. Dr. Ghali And indeed Musa (Moses) already came up to you with the supreme evidences; thereafter you took to yourselves the Calf even after him, and you were unjust. Tafsir al-Jalalayn And Moses came to you with clear proofs, miracles, such as the staff, his hand, and the parting of the sea; then you took to yourselves the calf, as a god, after him, after he had gone to the appointment, and you were evildoers, for taking it [in worship]. | | 2:93 | Transliteration Wa-ith akhathna meethaqakumwarafaAAna fawqakumu attoora khuthooma ataynakum biquwwatin wasmaAAoo qaloosamiAAna waAAasayna waoshriboo feequloobihimu alAAijla bikufrihim qul bi/sama ya/murukumbihi eemanukum in kuntum mu/mineen Sahih International And [recall] when We took your covenant and raised over you the mount, [saying], "Take what We have given you with determination and listen." They said [instead], "We hear and disobey." And their hearts absorbed [the worship of] the calf because of their disbelief. Say, "How wretched is that which your faith enjoins upon you, if you should be believers." Muhsin 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 of their disbelief. Say: "Worst indeed is that which your faith enjoins on you if you are believers." Yusuf Ali And remember We took your covenant and We raised above you (the towering height) of Mount (Sinai): (Saying): "Hold firmly to what We have given you, and hearken (to the Law)": They said:" We hear, and we disobey:" And they had to drink into their hearts (of the taint) of the calf because of their Faithlessness. Say: "Vile indeed are the behests of your Faith if ye have any faith!" Dr. Ghali And as We took compact with you (Literally: took your compact) and raised above you the Tur (i.e. the Mount): "Take powerfully what We have brought you and give ear to (Our Word)." They said, "We have heard, and we disobey." And they were made to drink the Calf in their hearts (i.e., their hearts were filled with love for it) for their disbelief. Say, "Miserable is that to which your belief commands you, in case you are believers!" Tafsir al-Jalalayn And when We made a covenant with you, to act according to what is in the Torah, and raised over you the Mount, to drop it on you, when you had refused to accept it; We said, ‘Take forcefully, seriously and with effort, what We have given you, and listen’, to what you have been commanded, and be prepared to accept it, They said, ‘We hear, your words, and disobey’, your command; and they were made to drink the calf in their hearts, that is to say, the love of it [the golden calf] intoxicated their hearts in the way that wine does, on account of their unbelief. Say, to them: ‘Evil is that, thing, which your belief, in the Torah, enjoins on you, [in the way of] the worship of the [golden] calf, if you are believers’, in it, as you claim; meaning, you are not believers, for faith does not command that you worship the calf — their forefathers are meant here. Likewise, you do not believe in the Torah, because you have denied [the prophethood of] Muhammad (s), whereas faith in it does not command you to reject him. | | 2:94 | Transliteration Qul in kanat lakumu addarual-akhiratu AAinda Allahi khalisatanmin dooni annasi fatamannawoo almawta in kuntum sadiqeen Sahih International Say, [O Muhammad], "If the home of the Hereafter with Allah is for you alone and not the [other] people, then wish for death, if you should be truthful. Muhsin Khan Say to (them): "If the home of the Hereafter with Allah is indeed for you specially and not for others, of mankind, then long for death if you are truthful." Yusuf Ali Say: "If the last Home, with Allah, be for you specially, and not for anyone else, then seek ye for death, if ye are sincere." Dr. Ghali Say, "In case the Last Residence in the Providence of Allah is yours exclusively, apart from (all) mankind, then covet death in case you are sincere." Tafsir al-Jalalayn Say, to them: ‘If the Abode of the Hereafter, that is, Paradise, with God is purely yours, that is, exclusively, and not for other people, as you allege, then long for death — if you speak truly’ (here both conditionals are connected to the verb tamann?, ‘long for’, so that the first is dependent upon the second, in other words, ‘If you speak truly when you claim that it is yours, then you will naturally incline to what is yours, and since the path to it is death, long for it [death]’). | | 2:95 | Transliteration Walan yatamannawhu abadan bimaqaddamat aydeehim wallahu AAaleemun biaththalimeen Sahih International But they will never wish for it, ever, because of what their hands have put forth. And Allah is Knowing of the wrongdoers. Muhsin Khan But they will never long for it because of what their hands have sent before them (i.e. what they have done). And Allah is All-Aware of the Zalimun (polytheists and wrong-doers). Yusuf Ali But they will never seek for death, on account of the (sins) which their hands have sent on before them. and Allah is well-acquainted with the wrong-doers. Dr. Ghali And they will never covet it, at all, for what their hands have forwarded; and Allah is Ever-Knowing of the unjust. Tafsir al-Jalalayn But they will never long for it, because of that which their own hands have sent before them, as a result of their rejection of the Prophet (s), the consequence of their mendacity. God knows the evildoers, the disbelievers and He will requite them. | | 2:96 | Transliteration Walatajidannahum ahrasa annasiAAala hayatin wamina allatheenaashrakoo yawaddu ahaduhum law yuAAammaru alfa sanatin wamahuwa bimuzahzihihi mina alAAathabi anyuAAammara wallahu baseerun bimayaAAmaloon Sahih International And you will surely find them the most greedy of people for life - [even] more than those who associate others with Allah . One of them wishes that he could be granted life a thousand years, but it would not remove him in the least from the [coming] punishment that he should be granted life. And Allah is Seeing of what they do. Muhsin Khan And verily, you will find them (the Jews) the greediest of mankind for life and (even greedier) than those who - ascribe partners to Allah (and do not believe in Resurrection - Magians, pagans, and idolaters, etc.). Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from (due) punishment. And Allah is All-Seer of what they do. Yusuf Ali Thou wilt indeed find them, of all people, most greedy of life,-even more than the idolaters: Each one of them wishes He could be given a life of a thousand years: But the grant of such life will not save him from (due) punishment. For Allah sees well all that they do. Dr. Ghali And indeed you will definitely find them the eagerest of mankind for life, and (also some) of the ones who have associated others (with Allah). One of them would like to be granted a life of a thousand years, and in no way will it make him move away from torment that he is granted a long life; and Allah is Ever-Beholding of whatever they do. Tafsir al-Jalalayn And you shall find them (the l?m of la-tajidannahum is for oaths) the people most covetous of life, and, more covetous of it than, the idolaters, who reject the [idea of the] Resurrection, for the former know that their journey’s end will be the Fire, while the idolaters do not believe even in this; any one of them would love, wishes, that he might be given life for a thousand years (law yu‘ammar, ‘[if only] he might be given life’: the particle law, ‘if only’, relates to the verbal noun and functions with the sense of an, ‘that’, and together with its relative clause explains the [implicit] verbal noun in the object of the verb yawaddu, ‘he would love’); yet, any one of them, his being given life (an yu‘ammara, ‘that he should be given life’, constitutes the subject of the verb muzahzihihi, ‘that it should budge him’ [this verb comes later], as though it were ta‘m?ruhu, ‘the giving of life to him’) shall not budge, remove, him from the chastisement, of the Fire. God sees what they do (ya‘mal?na may be alternatively read ta‘mal?na, ‘you do’), and will requite them. [‘Abd All?h] Ibn S?ry? asked the Prophet (s), or ‘Umar [b. al-Khatt?b], about which angel brings down the revelation, and he replied that it was Gabriel; he [Ibn S?ry?] then said, ‘He is our enemy, because he brings chastisement with him; had it been Michael, we would have believed in him, because he brings fertility and security.’ Then, the following was revealed: | | 2:97 | Transliteration Qul man kana AAaduwwan lijibreelafa-innahu nazzalahu AAala qalbika bi-ithni Allahimusaddiqan lima bayna yadayhi wahudan wabushralilmu/mineen Sahih International Say, "Whoever is an enemy to Gabriel - it is [none but] he who has brought the Qur'an down upon your heart, [O Muhammad], by permission of Allah , confirming that which was before it and as guidance and good tidings for the believers." Muhsin Khan Say (O Muhammad Peace be upon him ): "Whoever is an enemy to Jibrael (Gabriel) (let him die in his fury), for indeed he has brought it (this Quran) down to your heart by Allah's Permission, confirming what came before it [i.e. the Taurat (Torah) and the Injeel (Gospel)] and guidance and glad tidings for the believers. Yusuf Ali Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy heart by Allah's will, a confirmation of what went before, and guidance and glad tidings for those who believe,- Dr. Ghali Say, "Whoever is an enemy to Jibril (Angle Gabriel) - surely then it is he who has been sending it down upon your heart by the permission of Allah, sincerely (verifying) what was before it (Literally: between its two hands) and for a guidance and good tidings to the believers- Tafsir al-Jalalayn Say, to them: ‘Whoever is an enemy to Gabriel, let him die in exasperation — he it was that brought it, the Qur’?n, down upon your heart by the leave, by the command, of God, confirming what was before it, of scriptures, a guidance, from error, and good tidings, of Paradise, for the believers. | | 2:98 | Transliteration Man kana AAaduwwan lillahiwamala-ikatihi warusulihi wajibreela wameekalafa-inna Allaha AAaduwwun lilkafireen Sahih International Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then indeed, Allah is an enemy to the disbelievers. Muhsin Khan "Whoever is an enemy to Allah, His Angels, His Messengers, Jibrael (Gabriel) and Mikael (Michael), then verily, Allah is an enemy to the disbelievers." Yusuf Ali Whoever is an enemy to Allah and His angels and messengers, to Gabriel and Michael,- Lo! Allah is an enemy to those who reject Faith. Dr. Ghali Whoever is an enemy to Allah and His Angels and His Messengers, and Jibril and Mikal, (Angle Gabriel and Michael, respectively) then surely Allah is an enemy to the disbelievers." Tafsir al-Jalalayn Whoever is an enemy to God and His angels and His messengers, and Gabriel (read Jibr?l or Jabr?l, Jibra’il or Jabra’il, Jibra’?l or Jabra’?l), and Michael (M?k?l, also read M?k?’?l, or M?k?’il; a supplement to mal?’ikatihi, ‘His angels’, an example of the specific being supplemented to the collective) — then surely God is an enemy to the disbelievers’ (He says ‘to the disbelievers’ instead of ‘to them’ in order to point out their status). | | 2:99 | Transliteration Walaqad anzalna ilayka ayatinbayyinatin wama yakfuru biha illa alfasiqoon Sahih International And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient. Muhsin Khan And indeed We have sent down to you manifest Ayat (these Verses of the Quran which inform in detail about the news of the Jews and their secret intentions, etc.), and none disbelieve in them but Fasiqun (those who rebel against Allah's Command). Yusuf Ali We have sent down to thee Manifest Signs (ayat); and none reject them but those who are perverse. Dr. Ghali And indeed We have already sent down to you supremely evident signs, and in no way does anybody disbelieve in them except the immoral. Tafsir al-Jalalayn And We have revealed to you, O Muhammad (s), clear proofs, lucid [ones] (bayyin?tin, ‘clear proofs’, is a circumstantial qualifier; this was in response to Ibn S?ry? saying to the Prophet (s), ‘You have not brought us anything’); and none disbelieves in them except the wicked, these have disbelieved in them. | | 2:100 | Transliteration Awa kullama AAahadoo AAahdannabathahu fareequn minhum bal aktharuhum layu/minoon Sahih International Is it not [true] that every time they took a covenant a party of them threw it away? But, [in fact], most of them do not believe. Muhsin 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. Yusuf Ali Is it not (the case) that every time they make a covenant, some party among them throw it aside?- Nay, Most of them are faithless. Dr. Ghali And is it, (that) whenever they have made (Literally: covenanted a covenant) a covenant, a group of them flung it (off)? No indeed, most of them do not believe. Tafsir al-Jalalayn Why, whenever they make a covenant, with God that they will believe in the Prophet (s) when he appears, or that they will not give assistance to the idolaters against the Prophet (s), does a party of them reject it?, cast it away repudiating it (this is the response to the clause beginning with kullam?, the interrogative of rebuke). Nay (bal indicates a transition), but most of them are disbelievers. | | 2:101 | Transliteration Walamma jaahum rasoolun minAAindi Allahi musaddiqun lima maAAahum nabathafareequn mina allatheena ootoo alkitaba kitabaAllahi waraa thuhoorihim kaannahum layaAAlamoon Sahih International And when a messenger from Allah came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allah behind their backs as if they did not know [what it contained]. Muhsin Khan And when there came to them a Messenger from Allah (i.e. Muhammad Peace be upon him ) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know! Yusuf Ali And when there came to them a messenger from Allah, confirming what was with them, a party of the people of the Book threw away the Book of Allah behind their backs, as if (it had been something) they did not know! Dr. Ghali And as soon as (there) has come to them a Messenger from the Providence of Allah, sincerely (verifying) what was with them, a group of them that were brought the Book flung the Book of Allah beyond their backs, as if they did not know. Tafsir al-Jalalayn When there came to them a messenger from God, namely, Muhammad (s), confirming what was with them, a party of them who were given the Scripture have cast away the Scripture of God, that is, the Torah, behind their backs, that is to say, they have not acted according to what it said about belief in the Messenger and otherwise; as though they did not know, what is contained in it, to the effect that he is a true Prophet, or that it is the Book of God. | | 2:102 | Transliteration WattabaAAoo ma tatloo ashshayateenuAAala mulki sulaymana wama kafara sulaymanuwalakinna ashshayateena kafarooyuAAallimoona annasa assihra wamaonzila AAala almalakayni bibabila harootawamaroota wama yuAAallimani min ahadinhatta yaqoola innama nahnufitnatun fala takfur fayataAAallamoona minhuma mayufarriqoona bihi bayna almar-i wazawjihi wama hum bidarreenabihi min ahadin illa bi-ithni AllahiwayataAAallamoona ma yadurruhum walayanfaAAuhum walaqad AAalimoo lamani ishtarahu malahu fee al-akhirati min khalaqin walabi/sa masharaw bihi anfusahum law kanoo yaAAlamoon Sahih International And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, "We are a trial, so do not disbelieve [by practicing magic]." And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah . And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew. Muhsin Khan They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew. Yusuf Ali They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at 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 except by Allah's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew! Dr. Ghali And they closely followed what the Ash-Shayatin (the all-vicious (ones), i.e., the devils) recited over Sulayman's (Soloman's) kingdom. And in no way did Sulayman (Solomon) disbelieve but Ash- Shayatin (The all-vicious (ones), i.e., the devils) disbelieved, teaching mankind sorcery, and that which was sent down upon the two Angels in Babil, (Babylon) Harut and Marut; and in no way did they teach anyone till they said, "Surely we are only a temptation, so, do not disbelieve." Then from them (The two angels) they learned that by which they could cause separation between a person and his spouse. And in no way are they harming anyone except by the permission of Allah ; and they learned what harmed them and did not profit them. And indeed they already knew that indeed whoever trades it, in no way should he have any apportioning (of Grace) in the Hereafter; and miserable indeed was (that) for which they bartered themselves, if they had known (the Truth). Tafsir al-Jalalayn And they follow (wa’ttaba‘? is a supplement to nabadha, ‘[it] cast away’) what the devils used to relate, during the time of, Solomon’s kingdom, in the way of sorcery: it is said that they [the devils] buried these [books of sorcery] underneath his throne when his kingdom was taken from him; it is also said that they used to listen stealthily and add fabrications to what they heard, and then pass it on to the priests, who would compile it in books; this would be disseminated and rumours spread that the jinn had knowledge of the Unseen. Solomon gathered these books and buried them. When he died, the devils showed people where these books were, and the latter brought them out and found that they contained sorcery, and said, ‘Your kingdom was only thanks to what is in here’; they then took to learning them and rejected the Scriptures of their prophets. In order to demonstrate Solomon’s innocence and in repudiation of the Jews when they said, ‘Look at this Muhammad, he mentions Solomon as one of the prophets, when he was only a sorcerer’, God, exalted, says: Solomon disbelieved not, that is, he did not work magic because he disbelieved, but the devils disbelieved, teaching the people sorcery (this sentence is a circumstantial qualifier referring to the person governing the verb kafar?); and, teaching them, that which was revealed to the two angels, that is, the sorcery that they were inspired to [perform] (al-malakayn, ‘the two angels’: a variant reading has al-malikayn, ‘the two kings’) who were, in Babylon — a town in lower Iraq — H?r?t and M?r?t (here the names are standing in for ‘the two angels’, or an explication of the latter). Ibn ‘Abb?s said, ‘They were two sorcerers who used to teach [people] magic’; it is also said that they were two angels that had been sent to teach [sorcery] to people as a trial from God. They taught not any man, without them saying, by way of counsel, ‘We are but a temptation, a trial from God for people, so that He may test them when they are taught it: whoever learns it is a disbeliever, but whoever renounces it, he is a believer; do not disbelieve’, by learning it; if this person refused and insisted on learning it, they would teach him. | | 2:103 | Transliteration Walaw annahum amanoo wattaqawlamathoobatun min AAindi Allahi khayrun law kanooyaAAlamoon Sahih International And if they had believed and feared Allah , then the reward from Allah would have been [far] better, if they only knew. Muhsin Khan And if they had believed, and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew! Yusuf Ali If they had kept their Faith and guarded themselves from evil, far better had been the reward from their Lord, if they but knew! Dr. Ghali And if it be that they had believed and been pious, a requiting from the Providence of Allah would indeed have been most charitable if they had known. Tafsir al-Jalalayn Yet if only they, the Jews, had believed, in the Prophet and the Qur’?n, and been fearful, of God’s chastisement, by abandoning acts of disobedience towards Him, such as sorcery (the response to the [conditional clause beginning with] law, ‘if’, has been omitted, [but it is intimated to be] ‘they would have been rewarded’, and this is indicated by [His following words]) verily, a reward from God would have been better, than that for which they sold themselves, if they had but known, that this is better they would not have preferred that over this (la-math?batun, ‘verily the reward’, is the subject; the l?m is that of oaths; and min ‘indi’Ll?hi khayrun, ‘from God, would have been better’, is the predicate). | | 2:104 | Transliteration Ya ayyuha allatheena amanoola taqooloo raAAina waqooloo onthurnawasmaAAoo walilkafireena AAathabun aleem Sahih International O you who have believed, say not [to Allah 's Messenger], "Ra'ina" but say, "Unthurna" and listen. And for the disbelievers is a painful punishment. Muhsin Khan O you who believe! Say not (to the Messenger Peace be upon him ) Ra'ina but say Unzurna (Do make us understand) and hear. And for the disbelievers there is a painful torment. (See Verse 4:46) Yusuf Ali O ye of Faith! Say not (to the Messenger) words of ambiguous import, but words of respect; and hearken (to him): To those without Faith is a grievous punishment. Dr. Ghali O you who have believed, do not say, "Raaina" (This from of the verb was used by the Jews and had a derisive connotation in Hebrew. Here in means "heed us") and say, "Look upon us and listen, " (Literally: hear) and to the disbelievers is a painful torment. Tafsir al-Jalalayn O you who believe, do not say, to the Prophet (s), ‘Observe us’, (r?‘in? is an imperative form from mur?‘?t) which they used to say to him, and this was a derogatory term in Hebrew, derived from the noun al-ru‘?na [‘thoughtlessness’]. They found this very amusing and used to address the Prophet (s) in this way, and so the believers were forbidden to use it; but say, instead, ‘Regard us’, that is, look at us, and give ear, to what you are commanded and be prepared to accept it; and for disbelievers awaits a painful chastisement, that is, the Fire. | | 2:105 | Transliteration Ma yawaddu allatheena kafaroomin ahli alkitabi wala almushrikeena an yunazzalaAAalaykum min khayrin min rabbikum wallahu yakhtassubirahmatihi man yashao wallahu thooalfadli alAAatheem Sahih International Neither those who disbelieve from the People of the Scripture nor the polytheists wish that any good should be sent down to you from your Lord. But Allah selects for His mercy whom He wills, and Allah is the possessor of great bounty. Muhsin Khan Neither those who disbelieve among the people of the Scripture (Jews and Christians) nor Al-Mushrikun (the disbelievers in the Oneness of Allah, idolaters, polytheists, pagans, etc.) like that there should be sent down unto you any good from your Lord. But Allah chooses for His Mercy whom He wills. And Allah is the Owner of Great Bounty. Yusuf Ali It is never the wish of those without Faith among the People of the Book, nor of the Pagans, that anything good should come down to you from your Lord. But Allah will choose for His special Mercy whom He will - for Allah is Lord of grace abounding. Dr. Ghali In no way would the ones who include disbelieved among the population of the Book (Or: the Family of the Book. i.e., the Jews and Christians. and nor (Literally: and not) (among) the associators (i.e. Those who associate otrers with Allah) like that any charity (i.e., The choicest good) would always be sent down upon you from your Lord. And Allah appropriates His mercy to whomever He decides; and Allah is The Owner of the magnificent Grace. Tafsir al-Jalalayn Those disbelievers of the People of the Scripture and the idolaters, from among the Arabs (al-mushrik?na, ‘idolaters’, is a supplement to ahl al-kit?bi, ‘People of the Scripture’, and the min, ‘of’, is explicative), do not wish that any good, any Inspiration, should be revealed to you from your Lord, out of envy of you, but God singles out for His mercy, [for] the office of His Prophet, whom He will; God is of bounty abounding. | | 2:106 | Transliteration Ma nansakh min ayatin awnunsiha na/ti bikhayrin minha aw mithlihaalam taAAlam anna Allaha AAala kulli shay-in qadeer Sahih International We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah is over all things competent? Muhsin Khan Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things? Yusuf Ali None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things? Dr. Ghali In no way do We abrogate any ayah (i.e. verse, sign) whatsoever or cause it to be forgotten (except that) We come up with (i.e., bring) a more charitable one or the like of it. Do you not know that Allah is Ever-Determiner over everything? Tafsir al-Jalalayn When the disbelievers began to deride the matter of abrogation, saying that one day Muhammad enjoins his Companions to one thing and then the next day he forbids it, God revealed: And whatever verse (m? is the conditional particle), that has been revealed containing a judgement, We abrogate, either together with its recital or not [that is only its judgement, but its recital continues]; there is a variant reading, nunsikh, meaning ‘[Whatever verse] We command you or Gabriel to abrogate’, or postpone, so that We do not reveal the judgement contained in it, and We withhold its recital or retain it in the Preserved Tablet; a variant reading [of nunsi’h?] is nunsih?, from ‘to forget’: so ‘[Whatever verse We abrogate] or We make you forget, that is, We erase from your heart’; the response to the conditional sentence [begun with m?] is: We bring [in place] a better, one that is more beneficial for [Our] servants, either because it is easier [to implement] or contains much reward; or the like of it, in terms of religious obligation and reward; do you not know that God has power over all things?, including abrogating and substituting [verses]? (the interrogative here is meant as an affirmative). | | 2:107 | Transliteration Alam taAAlam anna Allaha lahu mulkuassamawati wal-ardi wamalakum min dooni Allahi min waliyyin wala naseer Sahih International Do you not know that to Allah belongs the dominion of the heavens and the earth and [that] you have not besides Allah any protector or any helper? Muhsin Khan Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth? And besides Allah you have neither any Wali (protector or guardian) nor any helper. Yusuf Ali Knowest thou not that to Allah belongeth the dominion of the heavens and the earth? And besides Him ye have neither patron nor helper. Dr. Ghali Do you (i.e., the Prophet) not know that Allah has the Kingdom of the heavens and the earth, and that in no way do you (i.e., the believers) have, apart from Allah, either a constant patron or a constant vindicator. Tafsir al-Jalalayn Do you not know that to God belongs the kingdom of the heavens and the earth, doing what He pleases, and that you have none, besides God, other than God, neither protector, to safeguard you, nor helper?, to keep away His chastisement when it comes. | | 2:108 | Transliteration Am tureedoona an tas-aloo rasoolakum kamasu-ila moosa min qablu waman yatabaddali alkufra bil-eemanifaqad dalla sawaa assabeel Sahih International Or do you intend to ask your Messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way. Muhsin Khan Or do you want to ask your Messenger (Muhammad Peace be upon him ) as Musa (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. Yusuf Ali Would ye question your Messenger as Moses was questioned of old? but whoever changeth from Faith to Unbelief, Hath strayed without doubt from the even way. Dr. Ghali Or ever would you (i.e., the believers) ask your Messenger as Musa (Moses) was asked earlier? And whoever exchanges belief for disbelief, has readily erred (away from) the level way. Tafsir al-Jalalayn When the Meccans asked [the Prophet] to enlarge the size of Mecca and make Saf? full of gold, the following was revealed: Or do you desire to question your Messenger as Moses was questioned, by his people, aforetime?, when they asked him to show them God openly among other things; whoever exchanges belief for unbelief, taking the latter in place of the former by refraining from contemplating the clear proofs and by requesting others instead, has surely strayed from the even way, meaning, he has mistaken the proper path (al-saw?‘ essentially means al-wasat, ‘middle way’). | | 2:109 | Transliteration Wadda katheerun min ahli alkitabilaw yaruddoonakum min baAAdi eemanikum kuffaran hasadanmin AAindi anfusihim min baAAdi ma tabayyana lahumu alhaqqufaAAfoo wasfahoo hattaya/tiya Allahu bi-amrihi inna Allaha AAalakulli shay-in qadeer Sahih International Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent. Muhsin Khan Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad Peace be upon him is Allah's Messenger) has become manifest unto them. But forgive and overlook, till Allah brings His Command. Verily, Allah is Able to do all things. Yusuf Ali Quite a number of the People of the Book wish they could Turn you (people) back to infidelity after ye have believed, from selfish envy, after the Truth hath become Manifest unto them: But forgive and overlook, Till Allah accomplish His purpose; for Allah Hath power over all things. Dr. Ghali Many of the Population of the Book (Or: Family of the Book, i.e., Jews and Christians) would like to turn you back steadfast disbelievers, even after your belief, through envy on the part of themselves, even after the Truth has become evident to them. So, be clement and pardon (them), till Allah comes up (i.e., brings) with His Command; surely Allah is Ever-Determiner over everything. Tafsir al-Jalalayn Many of the People of the Scripture long that (law, ‘[if only] that’, represents [the import of] the verbal noun) they might make you disbelievers, after you have believed, from the envy (hasadan is the object denoting reason), being, of their own souls, that is to say, their wicked souls have prompted them to this [attitude]; after the truth, with regard to the Prophet (s), has become clear to them, in the Torah; yet pardon, leave them be, and be forgiving, stay away, and make no encroachments against them, till God brings His command, concerning fighting them; truly God has power over all things. | | 2:110 | Transliteration Waaqeemoo assalata waatooazzakata wama tuqaddimoo li-anfusikum minkhayrin tajidoohu AAinda Allahi inna Allaha bimataAAmaloona baseer Sahih International And establish prayer and give zakah, and whatever good you put forward for yourselves - you will find it with Allah. Indeed, Allah of what you do, is Seeing. Muhsin Khan And perform As-Salat (Iqamat-as-Salat), and give Zakat, and whatever of good (deeds that Allah loves) you send forth for yourselves before you, you shall find it with Allah. Certainly, Allah is All-Seer of what you do. Yusuf Ali And be steadfast in prayer and regular in charity: And whatever good ye send forth for your souls before you, ye shall find it with Allah: for Allah sees Well all that ye do. Dr. Ghali And keep up the prayer and bring the Zakat, (i.e., pay the poor-dues) and whatever charity you forward for yourselves, you will find it in the Providence of Allah; surely Allah is Ever-Beholding of whatever you do. Tafsir al-Jalalayn And perform the prayer, and pay the alms; whatever good, in the way of obedience, such as [observing] kinship and charity, you shall offer for your own souls, you shall find it, that is, its reward, with God; assuredly God sees what you do, and will requite you for it. | | 2:111 | Transliteration Waqaloo lan yadkhula aljannata illaman kana hoodan aw nasara tilka amaniyyuhumqul hatoo burhanakum in kuntum sadiqeen Sahih International And they say, "None will enter Paradise except one who is a Jew or a Christian." That is [merely] their wishful thinking, Say, "Produce your proof, if you should be truthful." Muhsin Khan And they say, "None shall enter Paradise unless he be a Jew or a Christian." These are their own desires. Say (O Muhammad Peace be upon him ), "Produce your proof if you are truthful." Yusuf Ali And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful." Dr. Ghali And they said, "Never will anybody enter the Garden except they who were Judaic or Nasara (i.e. Christians). Such (Literally: that) are their covetings. Say, "Offer your proof, in case you are sincere." Tafsir al-Jalalayn And they say, ‘None shall enter Paradise except those who are Jews (h?d is the plural of h?’id) or Christians’: this is what the Jews of Medina and the Christians of Najr?n said when they disputed with the Prophet (s), each party separately claiming Paradise for its members exclusively. Such, sayings, are their desires, their false passions. Say, to them: ‘Produce your proof, your evidence for this, if you speak truly’, in this matter. | | 2:112 | Transliteration Bala man aslama wajhahu lillahiwahuwa muhsinun falahu ajruhu AAinda rabbihi walakhawfun AAalayhim wala hum yahzanoon Sahih International Yes [on the contrary], whoever submits his face in Islam to Allah while being a doer of good will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve. Muhsin Khan Yes, but whoever submits his face (himself) to Allah (i.e. follows Allah's Religion of Islamic Monotheism) and he is a Muhsin (good-doer i.e. performs good deeds totally for Allah's sake only without any show off or to gain praise or fame, etc., and in accordance with the Sunnah of Allah's Messenger Muhammad Peace be upon him ) then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve. [See Tafsir Ibn Kathir, Vol.1, Page 154]. Yusuf Ali Nay,-whoever submits His whole self to Allah and is a doer of good,- He will get his reward with his Lord; on such shall be no fear, nor shall they grieve. Dr. Ghali Yes indeed, whoever has surrendered his face (i.e., surrendered his will) to Allah and is a fair-doer, then he has his reward in the Providence of his Lord and no fear will be upon them, neither will they grieve. Tafsir al-Jalalayn Nay, but, others will also enter Paradise, namely, whoever submits his purpose to God, that is, adheres to His commands (wajh, ‘face’ [sc. ‘purpose’], is here mentioned because it is the most noble part of the body, so that [when it has submitted] there is all the more reason for the other parts [to follow]), being virtuous, affirming God’s Oneness, his reward is with his Lord, the reward of his deeds being Paradise, and no fear shall befall them, neither shall they grieve, in the Hereafter. | | 2:113 | Transliteration Waqalati alyahoodu laysati annasaraAAala shay-in waqalati annasaralaysati alyahoodu AAala shay-in wahum yatloona alkitabakathalika qala allatheena layaAAlamoona mithla qawlihim fallahu yahkumubaynahum yawma alqiyamati feema kanoo feehiyakhtalifoon Sahih International The Jews say "The Christians have nothing [true] to stand on," and the Christians say, "The Jews have nothing to stand on," although they [both] recite the Scripture. Thus the polytheists speak the same as their words. But Allah will judge between them on the Day of Resurrection concerning that over which they used to differ. Muhsin 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 religion); though they both recite the Scripture. Like unto their word, said (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing. Yusuf Ali The Jews say: "The Christians have naught (to stand) upon; and the Christians say: "The Jews have naught (To stand) upon." Yet they (Profess to) study the (same) Book. Like unto their word is what those say who know not; but Allah will judge between them in their quarrel on the Day of Judgment. Dr. Ghali And the Jews have said, "The Nasara (i.e. the Christians) do not (stand) on anything, " and the Nasara have said, "The Jews do not (stand) on anything, " and they recite the Book. Thus the ones who do not know have said the like of their saying. So, Allah will judge between them on the Day of the Resurrection wherein they used to differ. Tafsir al-Jalalayn The Jews say, ‘The Christians stand on nothing’, that can be used as support [for their claims], and they rejected Jesus; and the Christians say, ‘The Jews stand on nothing’, that can be used as support [for their claims], and they rejected Moses; yet they, both groups, recite the Scripture, revealed to them: in the Scripture of the Jews there is the confirmation of Jesus, and in that of the Christians there is the confirmation of Moses (yatl?na’l-kit?ba, ‘they recite the Scripture’: the sentence is a circumstantial qualifier). Thus, in the way that these have said, the ignorant, from among the Arabs and others, say the like of what these say (this last phrase [mithla qawlihim, ‘the like of what they say’] is the explication of dh?lika, ‘that [way]’): that is to say, to every person of religion they would say, ‘You have no basis’; God shall decide between them on the Day of Resurrection regarding their differences, in religion and will admit the confirmer into Paradise and the falsifier into the Fire. | | 2:114 | Transliteration Waman athlamu mimman manaAAamasajida Allahi an yuthkara feehaismuhu wasaAAa fee kharabiha ola-ikama kana lahum an yadkhulooha illa kha-ifeenalahum fee addunya khizyun walahum fee al-akhiratiAAathabun AAatheem Sahih International And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment. Muhsin Khan And who is more unjust than those who forbid that Allah's Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah's Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allah's Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter. Yusuf Ali And who is more unjust than he who forbids that in places for the worship of Allah, Allah's name should be celebrated?-whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment. Dr. Ghali And who is more unjust than he who prevents (praying in) the mosques of Allah so that His Name be not mentioned in them, and endeavors (diligently) for their ruin? Those can in no way enter them except in fear, for them is disgrace in the present life (Literally: The lowly, i.e., the life of this world) and in the Hereafter they will have a tremendous torment. Tafsir al-Jalalayn And who does greater evil — that is, none does more evil — than he who bars God’s places of worship, so that His Name be not invoked in them, in prayer and praise, and strives to ruin them?, through destruction and impeding people from them: this was revealed to inform of the Byzantines’ destruction of the Holy House [sc. Jerusalem], or [it was revealed] when the idolaters barred the Prophet (s) from entering Mecca in the year of the battle of Hudaybiyya; such men might never enter them, save in fear (ill? kh?’if?na is a predicate, also functioning as a command, that is to say, ‘Frighten them by threats of waging war against them, so that not one of them shall enter it feeling secure’); for them in this world is degradation, debasement through being killed, taken captive and forced to pay the jizya; and in the Hereafter a mighty chastisement, namely, the Fire. | | 2:115 | Transliteration Walillahi almashriqu walmaghribufaaynama tuwalloo fathamma wajhu Allahi inna AllahawasiAAun AAaleem Sahih International And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah . Indeed, Allah is all-Encompassing and Knowing. Muhsin Khan And to Allah belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allah (and He is High above, over His Throne). Surely! Allah is All-Sufficient for His creatures' needs, All-Knowing. Yusuf Ali To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing. Dr. Ghali And Allah has the East and the West; so, wherever you turn around, (then) hence is the Face of Allah; surely Allah is Ever-Embracing, Ever-Knowing. Tafsir al-Jalalayn The following was revealed either when the Jews criticised the change of the direction of prayer [qibla], or concerning the supererogatory prayers on animal-back during journeys, which one may pray in any direction: To God belong the East and the West, that is, the entire earth, because these two [directions] represent both sides of it [the earth]; whithersoever you turn, your faces in prayer by His command, there is the Face of God, the direction of prayer with which He is pleased. Lo! God is Embracing, His bounty embracing all things, Knowing, how to manage His creation. | | 2:116 | Transliteration Waqaloo itakhatha Allahuwaladan subhanahu bal lahu ma fee assamawatiwal-ardi kullun lahu qanitoon Sahih International They say, " Allah has taken a son." Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him, Muhsin Khan And they (Jews, Christians and pagans) say: Allah 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 all that is in the heavens and on earth, and all surrender with obedience (in worship) to Him. Yusuf Ali They say: "Allah hath begotten a son" :Glory be to Him.-Nay, to Him belongs all that is in the heavens and on earth: everything renders worship to Him. Dr. Ghali And they have said, " Allah has taken to Him a child." All Extolment be to Him! No indeed, He has whatever is in the heavens and the earth. All are devout to Him, Tafsir al-Jalalayn And they, the Jews and the Christians, and those that claim that the angels are God’s daughters, say (read wa-q?l? or [simply] q?l?) ‘God has taken to Himself a son’; God says: Glory be to Him!, as a way of exalting Himself above this; Nay, to Him belongs all that is in the heavens and the earth, as possessions, creatures and servants, and this sovereignty contradicts having a child, and is expressed by [the particle] m?, ‘all that’, in order to include all [creation] that is not rational; all obey His will, submitting to that which is required from each one of them: here the emphasis is on rational beings. | | 2:117 | Transliteration BadeeAAu assamawatiwal-ardi wa-itha qada amran fa-innamayaqoolu lahu kun fayakoon Sahih International Originator of the heavens and the earth. When He decrees a matter, He only says to it, "Be," and it is. Muhsin Khan The Originator of the heavens and the earth. When He decrees a matter, He only says to it : "Be!" - and it is. Yusuf Ali To Him is due the primal origin of the heavens and the earth: When He decreeth a matter, He saith to it: "Be," and it is. Dr. Ghali The Ever-Innovating of the heavens and the earth; and when He has decreed a Command, then surely it is only (that) He says to it, "Be!" so it is. Tafsir al-Jalalayn Creator of the heavens and the earth, making them exist without any exemplary precedent; and when He decrees, wills, a thing, to exist, He but says to it ‘Be’ and it is, that is to say, it becomes (fa-yak?nu: a variant reading has fa-yak?na, on account of it being the response [in the subjunctive mood] to the jussive statement). | | 2:118 | Transliteration Waqala allatheena layaAAlamoona lawla yukallimuna Allahu awta/teena ayatun kathalika qala allatheenamin qablihim mithla qawlihim tashabahat quloobuhum qadbayyanna al-ayati liqawmin yooqinoon Sahih International Those who do not know say, "Why does Allah not speak to us or there come to us a sign?" Thus spoke those before them like their words. Their hearts resemble each other. We have shown clearly the signs to a people who are certain [in faith]. Muhsin Khan And those who have no knowledge say: "Why does not Allah speak to us (face to face) or why does not 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. Yusuf Ali Say those without knowledge: "Why speaketh not Allah unto us? or why cometh not unto us a Sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts). Dr. Ghali And they that do not know have said, "if (only) Allah had spoken to us or a sign had come up to us." Thus did the ones even before them say the like of their saying. Their hearts resemble each other. We have already made evident the signs for a people that have certitude. Tafsir al-Jalalayn And they, that is the disbelievers of Mecca, who do not know, say, to the Prophet (s): ‘Why does God not speak to us?, [to say] that you are His Messenger; Why does a sign not come to us?’, of the sort we have requested in order to show your sincerity. So, in the same way that these [disbelievers] have spoken, spoke those before them, from among past communities, to their prophets, the like of what they say, in [their] obstinacy and demand for signs; their hearts are much alike, in terms of unbelief and stubbornness: this is meant as consolation for the Prophet (s). Yet We have made clear the signs to a people who are certain, [a people] who know that these are [God’s] signs and so they believe in them, for to request other signs would be obduracy. | | 2:119 | Transliteration Inna arsalnaka bilhaqqibasheeran wanatheeran wala tus-alu Aaan as-habialjaheem Sahih International Indeed, We have sent you, [O Muhammad], with the truth as a bringer of good tidings and a warner, and you will not be asked about the companions of Hellfire. Muhsin Khan Verily, We have sent you (O Muhammad Peace be upon him ) with the truth (Islam), 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 Hell-fire). And you will not be asked about the dwellers of the blazing Fire. Yusuf Ali Verily We have sent thee in truth as a bearer of glad tidings and a warner: But of thee no question shall be asked of the Companions of the Blazing Fire. Dr. Ghali Surely We have sent you with the Truth, a bearer of good tidings and a war ner, and you will not be asked about the companions (i.e., the inhabitants) of the Hell-Fire. Tafsir al-Jalalayn We have sent you, Muhammad (s), with the truth, the guidance, a bearer of good tidings, of Paradise, for those who respond to this [guidance], and warner, of the Fire, to those who do not respond to it. You shall not be asked about the inhabitants of Hell-fire, that is, about why the disbelievers did not believe, for your responsibility is only to deliver the Message (a variant reading of l? tus’al is l? tas’al, ‘do not ask’, with the final apocopation of the vowel on account of it being an imperative). | | 2:120 | Transliteration Walan tarda AAanka alyahoodu walaannasara hatta tattabiAAamillatahum qul inna huda Allahi huwa alhudawala-ini ittabaAAta ahwaahum baAAda allathee jaakamina alAAilmi ma laka mina Allahi min waliyyin walanaseer Sahih International And never will the Jews or the Christians approve of you until you follow their religion. Say, "Indeed, the guidance of Allah is the [only] guidance." If you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper. Muhsin Khan Never will the Jews nor the Christians be pleased with you (O Muhammad Peace be upon him ) till you follow their religion. Say: "Verily, the Guidance of Allah (i.e. Islamic 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 Quran), then you would have against Allah neither any Wali (protector or guardian) nor any helper. Yusuf Ali Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: "The Guidance of Allah,-that is the (only) Guidance." Wert thou to follow their desires after the knowledge which hath reached thee, then wouldst thou find neither Protector nor helper against Allah. Dr. Ghali And the Jews will never be satisfied with you, neither will the Nasara (i.e., the Christians) till you (closely) follow their creed. Say, "Surely the guidance of Allah is the Guidance." And indeed in case you ever (closely) follow their prejudices, after the (share of) knowledge that has come to you, in no way will you have from Allah either a constant Patron or a ready Vindicator. Tafsir al-Jalalayn Never will the Jews be pleased with you, neither the Christians, not until you follow their creed, their religion, Say: ‘God’s guidance, that is, Islam, is the true guidance’, besides which there is only error. And if you were (wa-la-in: the l?m is for oaths) to follow their whims, hypothetically speaking, [whims] to which they are calling you, after the knowledge, the Divine revelation, that has come to you, you shall have against God neither friend, to protect you, nor helper, to defend you against Him. | | 2:121 | Transliteration Allatheena ataynahumualkitaba yatloonahu haqqa tilawatihi ola-ikayu/minoona bihi waman yakfur bihi faola-ika humu alkhasiroon Sahih International Those to whom We have given the Book recite it with its true recital. They [are the ones who] believe in it. And whoever disbelieves in it - it is they who are the losers. Muhsin Khan Those (who embraced Islam from Bani Israel) to whom We gave the Book [the Taurat (Torah)] [or those (Muhammad's Peace be upon him companions) to whom We have given the Book (the Quran)] recite it (i.e. obey its orders and follow its teachings) as it should be recited (i.e. followed), they are the ones that believe therein. And whoso disbelieves in it (the Quran), those are they who are the losers. (Tafsir Al-Qurtubi. Vol. 2, Page 95). Yusuf Ali Those to whom We have sent the Book study it as it should be studied: They are the ones that believe therein: Those who reject faith therein,- the loss is their own. Dr. Ghali The ones to whom We have brought the Book recite it with its true recitation: those believe in it; and whoever disbelieves in it, then those are they (who are) the losers. Tafsir al-Jalalayn Those to whom We have given the Scripture (this is the subject of the sentence), and who recite it with true recitation, that is, who recite it as it was revealed (haqqa til?watihi, ‘its true recitation’, is a circumstantial qualifier; haqqa is in the accusative because it is the object of the verbal noun), they believe in it (this is the predicate): this was revealed concerning a group of Ethiopians that presented themselves [to the Prophet] and accepted Islam; and whoever disbelieves in it, that is, in the revealed Book, by distorting it, they shall be the losers, because they will be destined for the Fire, made everlasting for them. | | 2:122 | Transliteration Ya banee isra-eela othkurooniAAmatiya allatee anAAamtu AAalaykum waannee faddaltukumAAala alAAalameen Sahih International O Children of Israel, remember My favor which I have bestowed upon you and that I preferred you over the worlds. Muhsin Khan O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the 'Alamin (mankind and jinns) (of your time-period, in the past). Yusuf Ali O Children of Israel! call to mind the special favour which I bestowed upon you, and that I preferred you to all others (for My Message). Dr. Ghali O Seeds (Or: sons) of Israel) remember My favor wherewith I favored you, and that I graced you over the worlds. Tafsir al-Jalalayn O Children of Israel, remember My favour wherewith I favoured you, and that I have preferred you over all the worlds: a similar verse has already been mentioned. | | 2:123 | Transliteration Wattaqoo yawman la tajzeenafsun AAan nafsin shay-an wala yuqbalu minhaAAadlun wala tanfaAAuha shafaAAatun walahum yunsaroon Sahih International And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided. Muhsin Khan And fear the Day (of Judgement) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped. Yusuf Ali Then guard yourselves against a-Day when one soul shall not avail another, nor shall compensation be accepted from her nor shall intercession profit her nor shall anyone be helped (from outside). Dr. Ghali And protect (yourselves) against a Day (when) no self will recompense for (another) self (in) anything. And no justice (i.e. just compensation) will be accepted from it nor will any intercession profit it; neither will they be vindicated. Tafsir al-Jalalayn And beware of, fear, a day when no soul shall for another, on this [Day] be requited, that is, [when no soul for another] shall be of any avail, and no compensation, no ransom, shall be accepted from it, nor any intercession shall benefit it, neither shall they be helped, against God’s chastisement. | | 2:124 | Transliteration Wa-ithi ibtala ibraheemarabbuhu bikalimatin faatammahunna qala innee jaAAilukalinnasi imaman qala wamin thurriyyateeqala la yanalu AAahdee aththalimeen Sahih International And [mention, O Muhammad], when Abraham was tried by his Lord with commands and he fulfilled them. [ Allah ] said, "Indeed, I will make you a leader for the people." [Abraham] said, "And of my descendants?" [ Allah ] said, "My covenant does not include the wrongdoers." Muhsin Khan And (remember) when the Lord of Ibrahim (Abraham) [i.e., Allah] tried him with (certain) Commands, which he fulfilled. He (Allah) said (to him), "Verily, I am going to make you a leader (Prophet) of mankind." [Ibrahim (Abraham)] said, "And of my offspring (to make leaders)." (Allah) said, "My Covenant (Prophethood, etc.) includes not Zalimun (polytheists and wrong-doers)." Yusuf Ali And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: "I will make thee an Imam to the Nations." He pleaded: "And also (Imams) from my offspring!" He answered: "But My Promise is not within the reach of evil-doers." Dr. Ghali And as his Lord tried Ibrahim (Abraham) with (certain) Words; so, he fully carried them out. (Literally: perfected them) He said, "Surely I am going to make you a leader for mankind." Said he, Ibrahim" Abraham") "And of my offspring?" He said, "My Covenant will not pertain (i.e. is not attainable) to the unjust." Tafsir al-Jalalayn And, mention, when his Lord tested, tried, Abraham (Ibr?h?m: also read Ibr?h?m) with certain words, with certain commands and prohibitions with which He charged him: it is said that these included the rituals of the Pilgrimage, the rinsing of the mouth, snuffing up water into the nostrils [to clean them], cleaning of the teeth, trimming facial hair, combing of the hair, trimming the fingernails, shaving armpit and pubic hair, circumcision and washing one’s private parts after elimination; and he fulfilled them, he performed them thoroughly; He, God, exalted, said, to him: ‘I make you a leader, an exemplar in religion, for the people.’ Said he, ‘And of my seed?’, my progeny, make leaders [from among them]; He said, ‘My covenant, of leadership, shall not reach the evildoers’, the disbelievers from among them: this indicates that [the covenant] will reach only those who are not evildoers. | | 2:125 | Transliteration Wa-ith jaAAalna albayta mathabatanlinnasi waamnan wattakhithoo minmaqami ibraheema musallan waAAahidnaila ibraheema wa-ismaAAeela an tahhirabaytiya litta-ifeena walAAakifeenawarrukkaAAi assujood Sahih International And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], "Purify My House for those who perform Tawaf and those who are staying [there] for worship and those who bow and prostrate [in prayer]." Muhsin 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 Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka'bah] as a place of prayer (for some of your prayers, e.g. two Rak'at after the Tawaf of the Ka'bah at Makkah), and We commanded Ibrahim (Abraham) and Isma'il (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikaf), or bowing or prostrating themselves (there, in prayer). Yusuf Ali Remember We made the House a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer). Dr. Ghali And as We made the Home an ingathering for mankind and a (place of) security, and take to yourselves Ibrahim's station for a place of prayer. And We covenanted with Ibrahim (Abraham) and Ismail, (Ishmael) (saying), "Purify My Home for the circumambulators, and the consecrators, and the ones often bowing down and prostrating themselves." Tafsir al-Jalalayn And when We appointed the House, the Ka‘ba, to be a place of visitation, to which they flock from every direction, for the people, and a sanctuary, of safety for them from the injustice and attacks that befall other places: a person could come across his father’s killer there, and yet not act violently against him; and: ‘Take (ittakhidh? is also read ittakhadh?, making it a predicate), O people, to yourselves Abraham’s station, the founding stone he used when building the House, for a place of prayer’, so that you perform two units of prayer for the circumambulation; And We made a covenant with Abraham and Ishmael, We commanded them: ‘Purify My House, of graven images, for those that shall go round it and those that cleave to it, in ritual residence, to those who bow and prostrate themselves’, that is, those who pray: (al-rukka‘ and al-suj?d are the plurals of r?ki‘, ‘one bowing’, and s?jid, ‘one prostrated’, respectively). | | 2:126 | Transliteration Wa-ith qala ibraheemurabbi ijAAal hatha baladan aminan warzuqahlahu mina aththamarati man amana minhumbillahi walyawmi al-akhiri qalawaman kafara faomattiAAuhu qaleelan thumma adtarruhu ilaAAathabi annari wabi/sa almaseer Sahih International And [mention] when Abraham said, "My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day." [ Allah ] said. "And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination." Muhsin Khan And (remember) when Ibrahim (Abraham) said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day." He (Allah) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!" Yusuf Ali And remember Abraham said: "My Lord, make this a City of Peace, and feed its people with fruits,-such of them as believe in Allah and the Last Day." He said: "(Yea), and such as reject Faith,-for a while will I grant them their pleasure, but will soon drive them to the torment of Fire,- an evil destination (indeed)!" Dr. Ghali And as Ibrahim said, "Lord! Make this a secure land, and provide its population with (various) products, such of them as believe in Allah and the Last Day." He said, "And whoever disbelieves, I will make him enjoy a little, thereafter I will constrain him to the torment of the Fire-and how miserable is the Destiny!" Tafsir al-Jalalayn And when Abraham said, ‘My Lord, make this, place, a land secure, in which there is safety: God granted him his request, making it a sanctuary in which no human blood is shed, no injustice is committed towards anyone, no prey is hunted and which is never deserted in any of its parts; and provide its people with fruits: something which actually happened when there came itinerants from as far as Syria, whereas before, it had been devoid of any vegetation or water; such of them as believe in God and the Last Day’ (this phrase stands in place of its people, and they are here singled out for mention in the request in accordance with God’s saying My covenant shall not reach the evildoers); He, exalted, said, ‘And whoever disbelieves, I will also provide with fruits, to him I shall give enjoyment (read either umti‘uhu or umatti‘uhu), by granting him sustenance in this life, a little, the length of his life, but then I shall compel him, I shall drive him in the Hereafter to the chastisement of the Fire, so that he cannot find an escape — how evil a journey’s end!’, a place to which to return. | | 2:127 | Transliteration Wa-ith yarfaAAu ibraheemualqawaAAida mina albayti wa-ismaAAeelu rabbanataqabbal minna innaka anta assameeAAu alAAaleem Sahih International And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], "Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing. Muhsin Khan And (remember) when Ibrahim (Abraham) and (his son) Isma'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." Yusuf Ali And remember Abraham and Isma'il raised the foundations of the House (With this prayer): "Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing. Dr. Ghali And as Ibrahim raised up the foundations of the Home and Ismail (with him), (saying), "Our Lord, (graciously) accept (this) from us. Surely You, Ever You, are The Ever-Hearing, The Ever-Knowing Tafsir al-Jalalayn And, mention, when Abraham raised up the foundations, the supports or the walls, of the House, building it (min al-bayt, ‘of the House’, is semantically connected to yarfa‘u, ‘raises up’), and Ishmael with him (wa-Ism?‘?lu is a supplement to Ibr?h?mu), both of them saying: ‘Our Lord! Receive this, building, from us. Truly You are the Hearing, of words, the Knowing, of deeds. | | 2:128 | Transliteration Rabbana wajAAalnamuslimayni laka wamin thurriyyatina ommatanmuslimatan laka waarina manasikana watubAAalayna innaka anta attawwabu arraheem Sahih International Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful. Muhsin Khan "Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage - Hajj and 'Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful. Yusuf Ali "Our Lord! make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful. Dr. Ghali Our Lord, and make us (both) Muslims (i.e. surrendered) to You, and of our offspring a nation Muslim to You, and show us our rituals and relent towards us; surely You Ever You are The Superbly Relenting, The Ever-Merciful. Tafsir al-Jalalayn Our Lord! And make us submissive, compliant, to You and, make, of our seed, our progeny, a community, a people, submissive to You (min [in the phrase min dhurriyyatin?, ‘of our seed’] here is partitive, and is used here in accordance with God’s above-mentioned saying My covenant shall not reach the evildoers); and show us, teach us, our holy rites, our ceremonies for worship or for the pilgrimage, and relent to us. Surely You are the Relenting, the Merciful: they asked Him to turn towards them, despite their [moral] impeccability, out of humbleness and in order to teach their progeny. | | 2:129 | Transliteration Rabbana wabAAath feehimrasoolan minhum yatloo AAalayhim ayatikawayuAAallimuhumu alkitaba walhikmatawayuzakkeehim innaka anta alAAazeezu alhakeem Sahih International Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise." Muhsin Khan "Our Lord! Send amongst them a Messenger of their own (and indeed Allah answered their invocation by sending Muhammad Peace be upon him ), who shall recite unto them Your Verses and instruct them in the Book (this Quran) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise." Yusuf Ali "Our Lord! send amongst them a Messenger of 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." Dr. Ghali Our Lord, and send forth among them a Messenger, (one) of them, who (will) recite to them Your ayat (Signs verses) and teach them the Book, and (the) Wisdom, and cleanse them; surely You, Ever You, are The Ever-Mighty, The Ever-Wise." Tafsir al-Jalalayn Our Lord! And send among them, the people of this House, a messenger, one of them and God granted him this petition with [the sending of] Muhammad (s), who shall recite to them Your signs, the Qur’?n, and teach them the Book, the Qur’?n, and Wisdom, that is, what the former contains of judgements, and purify them, cleanse them of idolatry; You are the Mighty, the Victor, the Wise, in His creation. | | 2:130 | Transliteration Waman yarghabu AAan millati ibraheemailla man safiha nafsahu walaqadi istafaynahufee addunya wa-innahu fee al-akhiratilamina assaliheen Sahih International And who would be averse to the religion of Abraham except one who makes a fool of himself. And We had chosen him in this world, and indeed he, in the Hereafter, will be among the righteous. Muhsin Khan And who turns away from the religion of Ibrahim (Abraham) (i.e. Islamic Monotheism) except him who befools himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. Yusuf Ali And who turns away from the religion 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. Dr. Ghali And whoever desirously shirks from the creed of Ibrahim (Abraham) except he who befools himself? And indeed We have already elected him in the present (life), (Literally: the lowly, i.e., the life of this world) and surely in the Hereafter he is indeed among the righteous. Tafsir al-Jalalayn Who therefore, meaning ‘none’, shrinks from the religion of Abraham, abandoning it, except he who fools himself?, that is to say, either the one who ignores that his soul has been created for God, and that it is obliged to worship Him, or the one who treats it with frivolity and degrades it. Indeed We chose him, We elected him, in this world, for prophethood and friendship, and in the Hereafter he shall be among the righteous, those of the high stations [al-daraj?t al-‘ul?, cf. Q. 20:75]. | | 2:131 | Transliteration Ith qala lahu rabbuhu aslim qalaaslamtu lirabbi alAAalameen Sahih International When his Lord said to him, "Submit", he said "I have submitted [in Islam] to the Lord of the worlds." Muhsin 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 'Alamin (mankind, jinns and all that exists)." Yusuf Ali Behold! his Lord said to him: "Bow (thy will to Me):" He said: "I bow (my will) to the Lord and Cherisher of the Universe." Dr. Ghali As his Lord said to him, "Surrender, " (i.e., be muslim) he said, "I have surrendered to The Lord of the worlds." Tafsir al-Jalalayn And mention: When his Lord said to him, ‘Submit’, obey God and devote your religion purely to Him, he said, ‘I have submitted to the Lord of the Worlds’. | | 2:132 | Transliteration Wawassa biha ibraheemubaneehi wayaAAqoobu ya baniyya inna Allaha istafalakumu addeena fala tamootunna illa waantummuslimoon Sahih International And Abraham instructed his sons [to do the same] and [so did] Jacob, [saying], "O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims." Muhsin Khan And this (submission to Allah, Islam) was enjoined by Ibrahim (Abraham) upon his sons and by Ya'qub (Jacob), (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims - Islamic Monotheism)." Yusuf Ali And this was the legacy that Abraham left to his sons, and so did Jacob; "Oh my sons! Allah hath chosen the Faith for you; then die not except in the Faith of Islam." Dr. Ghali And Ibrahim (Abraham) enjoined his seeds (Or. sons) with this, and (also) Yaaqub, (Jacob) (saying), "O my seeds! Surely Allah has elected for you the religion; so, definitely do not die except (while) you are Muslims." Tafsir al-Jalalayn And Abraham enjoined (wass?; may also be read aws?) upon his sons this, creed, and [so did] Jacob, upon his sons, saying: ‘My sons, God has chosen for you the [true] religion, the religion of submission [to God] (isl?m), see that you die not save in submission: he forbade them from abandoning this submission [to God], and enjoined them to adhere firmly to it until death overtook them. | | 2:133 | Transliteration Am kuntum shuhadaa ith hadarayaAAqooba almawtu ith qala libaneehi mataAAbudoona min baAAdee qaloo naAAbudu ilahakawa-ilaha aba-ika ibraheema wa-ismaAAeelawa-ishaqa ilahan wahidan wanahnu lahumuslimoon Sahih International Or were you witnesses when death approached Jacob, when he said to his sons, "What will you worship after me?" They said, "We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac - one God. And we are Muslims [in submission] to Him." Muhsin Khan Or were you witnesses when death approached Ya'qub (Jacob)? When he said unto his sons, "What will you worship after me?" They said, "We shall worship your Ilah (God - Allah), the Ilah (God) of your fathers, Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), One Ilah (God), and to Him we submit (in Islam)." Yusuf Ali 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) Allah: To Him we bow (in Islam)." Dr. Ghali Or (even) were you witnesses as death was present to Yaaqub? (Jacob) As he said to his seeds' (Or. sons) "What will you worship even after me?" They said, " We will worship your God and the God of your fathers Ibrahim, Ismail and Ishaq, (Abraham, Ishmael and Isaac, respectively) One God; and to Him we are Muslims." (i.e., to Him we surrender). Tafsir al-Jalalayn When the Jews said to the Prophet (s), ‘Do you not know that on the day of his death Jacob charged his sons with Judaism?’, the following was revealed: Or, were you witnesses, present, when death came to Jacob? When (idh, ‘when’, substitutes for the preceding idh) he said to his sons, ‘What will you worship after me?’, after I die?; They said, ‘We will worship your God and the God of your fathers Abraham and Ishmael and Isaac (in recognition of the predominant [mention of the father figures] Ishmael is also counted as a father, and also because the status of an uncle is akin to that of a father), One God (il?han w?hidan, ‘One God’, substitutes for il?haka, ‘your God’), to Him we submit’ (the initial am [of the phrase am kuntum, ‘Or, were you …’] is similar to the hamza of denial [sc. a-kuntum], the sense being, ‘You were not present at his death, so how do you ascribe to him what does not befit him?’). | | 2:134 | Transliteration Tilka ommatun qad khalat laha makasabat walakum ma kasabtum wala tus-aloona AAammakano yaAAmaloon Sahih International That was a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do. Muhsin 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. Yusuf Ali That was a people 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! Dr. Ghali That is a nation (that) has already passed away; it shall have whatever it earned, and you shall have whatever you have earned, and you shall not be questioned about whatever they were doing. Tafsir al-Jalalayn That (tilka, is the subject of this sentence and denotes Abraham, Jacob and his sons, and is feminine because it agrees with the gender of its predicate) is a community that has passed away, has gone before; theirs is what they have earned, the reward for their deeds (lah? m? kasabat, theirs is what they have earned’, constitutes the commencement of a new sentence) and yours (the Jews are being addressed here) is what you have earned; you shall not be asked about what they did, in the same way that they will not be asked about what you did, this latter statement being an affirmation of the former. | | 2:135 | Transliteration Waqaloo koonoo hoodan aw nasaratahtadoo qul bal millata ibraheema haneefan wamakana mina almushrikeen Sahih International They say, "Be Jews or Christians [so] you will be guided." Say, "Rather, [we follow] the religion of Abraham, inclining toward truth, and he was not of the polytheists." Muhsin Khan And they say, "Be Jews or Christians, then you will be guided." Say (to them, O Muhammad Peace be upon him ), "Nay, (We follow) only the religion of Ibrahim (Abraham), Hanifa [Islamic Monotheism, i.e. to worship none but Allah (Alone)], and he was not of Al-Mushrikun (those who worshipped others along with Allah - see V.2:105)." Yusuf Ali They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with Allah." Dr. Ghali And they have said, "Be Judaic or Nasara, (Christian) (then) you shall be guided." Say, "No, indeed, (but) it is the creed of Ibrahim, (Abraham) the unswervingly (upright, ) (i.e. veering away from idolatry) and in no way was he one of the associators. (i.e. those who associate others with' Allah). Tafsir al-Jalalayn And they say, ‘Be Jews or Christians (the particle aw is for detail; the first of these is the saying of the Medinan Jews, while the second is that of the Christians of Najr?n), and you shall be guided’. Say, to them: ‘Nay, we follow, rather the creed of Abraham, a han?f (han?fan is a circumstantial qualifier referring to Ibr?h?ma, that is to say, one that inclines away from all other religions to the upright religion); and he was not of the idolaters’. | | 2:136 | Transliteration Qooloo amanna billahiwama onzila ilayna wama onzila ilaibraheema wa-ismaAAeela wa-ishaqawayaAAqooba wal-asbati wama ootiya moosawaAAeesa wama ootiya annabiyyoona minrabbihim la nufarriqu bayna ahadin minhum wanahnulahu muslimoon Sahih International Say, [O believers], "We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him." Muhsin Khan Say (O Muslims), "We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob), and to Al-Asbat [the twelve sons of Ya'qub (Jacob)], and that which has been given to Musa (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 Islam)." Yusuf Ali Say ye: "We believe in Allah, 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 Allah (in Islam)." Dr. Ghali Say (O Muslims), "We have believed in Allah, and whatever has been sent down to us, and whatever was sent down to Ibrahim, and Ismail, and Ishaq and Yaaqub (Abraham, Ishmael, Isaac and Jacob, respectively) and the Grandsons, (i.e., the Tribes) and whatever was brought down to Musa and Isa, (Moses and Jesus, respectively) and whatever was brought to the Prophets from their Lord. We make no distinction between any of them, and to Him we are Muslims." Tafsir al-Jalalayn Say: (this address is to the believers) ‘We believe in God, and in that which has been revealed to us, the Qur’?n, and revealed to Abraham, the ten scrolls, Ishmael, Isaac, Jacob, and the Tribes, his sons, and that which was given to Moses, the Torah, and Jesus, the Gospel, and the prophets, from their Lord, of Books and signs, we make no division between any of them, believing in some and disbelieving in others in the manner of Jews and Christians, and to Him we submit’. | | 2:137 | Transliteration Fa-in amanoo bimithli ma amantumbihi faqadi ihtadaw wa-in tawallaw fa-innama hum fee shiqaqinfasayakfeekahumu Allahu wahuwa assameeAAualAAaleem Sahih International So if they believe in the same as you believe in, then they have been [rightly] guided; but if they turn away, they are only in dissension, and Allah will be sufficient for you against them. And He is the Hearing, the Knowing. Muhsin Khan So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition. So Allah will suffice you against them. And He is the All-Hearer, the All-Knower. Yusuf Ali 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 Allah will suffice thee as against them, and He is the All-Hearing, the All-Knowing. Dr. Ghali So, in case they believe in the like of whatever you have believed in, then they are readily guided; and in case they turn away, then surely they are only in opposition; so Allah will soon suffice you for them; and He is The Ever-Hearing, The Ever-Knowing. Tafsir al-Jalalayn And if they, the Jews and the Christians, believe in the like (mithl, ‘the like’ is extra) of what you believe in, then they are truly guided; but if they turn away, from belief in it, then they are clearly in schism, in opposition to you; God will suffice you, O Muhammad (s), against them, and their schisms; He is the Hearer, of their sayings, the Knower, of their circumstances: God sufficed him [with regard to them] by killing Qurayza, expelling Nad?r and exacting the jizya from them. | | 2:138 | Transliteration Sibghata Allahi waman ahsanumina Allahi sibghatan wanahnu lahu AAabidoon Sahih International [And say, "Ours is] the religion of Allah . And who is better than Allah in [ordaining] religion? And we are worshippers of Him." Muhsin Khan [Our Sibghah (religion) is] the Sibghah (Religion) of Allah (Islam) and which Sibghah (religion) can be better than Allah's? And we are His worshippers. [Tafsir Ibn Kathir.] Yusuf Ali (Our religion is) the Baptism of Allah: And who can baptize better than Allah? And it is He Whom we worship. Dr. Ghali (Our dye is) the dye (i.e. Religion) of Allah; and who has a fairer dye than that of Allah? And to Him we are worshipers. Tafsir al-Jalalayn The mark of God (sibghata’Ll?hi: a verbal noun reaffirming the earlier ?mann?, and it is in the accusative, because of the verbal construction implied, that is to say, sabaghan?’Ll?hu, ‘God has marked us’): this denotes His religion, the one towards which He made human beings naturally inclined, as it leaves its mark on a person, in the same way that a dye leaves its mark on a garment; and who has, that is, none [has], a better mark (sibghatan, ‘marking’, is for specification) than God? And Him we worship: the Jews said to the Muslims, ‘We are the people of the first Book and our direction of prayer (qibla) is more ancient, and prophets were never sent from among the Arabs; if Muhammad were a prophet, he would have been one of us’. Thus, the following was revealed: | | 2:139 | Transliteration Qul atuhajjoonana fee Allahiwahuwa rabbuna warabbukum walana aAAmalunawalakum aAAmalukum wanahnu lahu mukhlisoon Sahih International Say, [O Muhammad], "Do you argue with us about Allah while He is our Lord and your Lord? For us are our deeds, and for you are your deeds. And we are sincere [in deed and intention] to Him." Muhsin Khan Say (O Muhammad Peace be upon him to the Jews and Christians), "Dispute you with us about Allah while He is our Lord and your Lord? 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)." Yusuf Ali Say: Will ye dispute with us about Allah, seeing 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 faith) in Him? Dr. Ghali Say, (i.e. the prophet) "Would you argue with us concerning Allah and He is our Lord and your Lord? And we have our deeds, and you have your deeds, and to Him we are faithful. Tafsir al-Jalalayn Say, to them: ‘Would you then dispute with us concerning God, that He chose a prophet from among the Arabs, and He is our Lord and your Lord?, and so it is for Him to choose whom He will, Our deeds belong to us, for which we will be requited, and to you belong your deeds, for which you will be requited, so that it is not improbable that among our deeds there will be those for which we will deserve to be honoured; and to Him we are sincerely devoted, in religion and in deed, unlike you, hence, we are more worthy to be chosen (the hamza [of a-tuh?jj?nan?, ‘would you then dispute’] is for rejection, and the three clauses that follow it are all circumstantial qualifiers). | | 2:140 | Transliteration Am taqooloona inna ibraheema wa-ismaAAeelawa-ishaqa wayaAAqooba wal-asbata kanoohoodan aw nasara qul aantum aAAlamu ami Allahuwaman athlamu mimman katama shahadatanAAindahu mina Allahi wama Allahu bighafilinAAamma taAAmaloon Sahih International Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants were Jews or Christians? Say, "Are you more knowing or is Allah ?" And who is more unjust than one who conceals a testimony he has from Allah ? And Allah is not unaware of what you do. Muhsin Khan Or say you that Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob) and Al-Asbat [the twelve sons of Ya'qub (Jacob)] were Jews or Christians? Say, "Do you know better or does Allah (knows better… that they all were Muslims)? And who is more unjust than he who conceals the testimony [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 Allah? And Allah is not unaware of what you do." Yusuf Ali Or do ye say that Abraham, Isma'il Isaac, Jacob and the Tribes were Jews or Christians? Say: Do ye know better than Allah? Ah! who is more unjust than those who conceal the testimony they have from Allah? but Allah is not unmindful of what ye do! Dr. Ghali Or (even) do you say that Ibrahim, and Ismacil and Ishaq and Yaaqub and the Grandsons (i.e. Tribes) were Judaic or Nasara (i.e. Christian)?" Say, "Do you know best or Allah?" And who is more unjust than he who has kept back in his presence a testimony from Allah? And in no way is Allah ever heedless of whatever you do. Tafsir al-Jalalayn Or, nay, do you say (taq?l?na, also read yaq?l?na, ‘do they say?’): ‘Abraham, Ishmael, Isaac and Jacob, and the Tribes — they were Jews, or they were Christians?’ Say, to them: ‘Have you then greater knowledge, or has God?, that is, God has greater knowledge; He dissociated Abraham from both [groups], when He said, Abraham was not a Jew, nor a Christian [Q. 3:67]; and those mentioned with him [Abraham] are his followers [in not belonging to either group]. And who does greater injustice than he who conceals, hides from people, a testimony, he has, received from God?, that is, there is none more unjust than him: these are the Jews, for they concealed God’s testimony about Abraham’s pure faith in the Torah; And God is not heedless of what you do’: [this is] a threat for them. | | 2:141 | Transliteration Tilka ommatun qad khalat laha makasabat walakum ma kasabtum wala tus-aloona AAammakanoo yaAAmaloon Sahih International That is a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do. Muhsin 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. Yusuf Ali That was a people 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: Dr. Ghali That is a nation (that) has already passed away; it will have whatever it earned; and you will have whatever you have earned; and you will not be questioned about whatever they used to do. Tafsir al-Jalalayn That is a community that has passed away; theirs is what they have earned, and yours is what you have earned; you shall not be asked about what they did: a similar [verse] has already been mentioned above. | | 2:142 | Transliteration Sayaqoolu assufahao mina annasima wallahum AAan qiblatihimu allatee kanooAAalayha qul lillahi almashriqu walmaghribuyahdee man yashao ila siratinmustaqeem Sahih International The foolish among the people will say, "What has turned them away from their qiblah, which they used to face?" Say, "To Allah belongs the east and the west. He guides whom He wills to a straight path." Muhsin Khan The fools (pagans, hypocrites, and Jews) among the 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 Allah belong both, east and the west. He guides whom He wills to a Straight Way." Yusuf Ali The fools among the people will say: "What hath turned them from the Qibla to which they were used?" Say: To Allah belong both east and West: He guideth whom He will to a Way that is straight. Dr. Ghali The foolish ones among mankind will say, "What has turned them away from their Qiblah (The Qiblah is the Kacbah at Makkah, towards which the Muslims face in prayer) which they had been (facing)?" Say, "To Allah (belong) the East and West; He guides whomever He decides to a straight Path." Tafsir al-Jalalayn The fools, the ignorant, among the people, that is, the Jews and the idolaters, will say, ‘What, matter, has turned them, the Prophet (s) and the believers, from the direction they were facing in their prayers formerly?’, this being the Holy House (bayt al-maqdis, sc. Jerusalem); the s?n [of sa-yaq?lu, ‘they will say’] denotes the future tense and informs of the Unseen. Say: ‘To God belong the East and the West, that is, all directions. Thus He commands that they face whichever direction He wills, and there can be no objection. He guides whomever He will, His guidance being, to a straight path’, that is, the religion of Islam, and you are among these [guided ones]. | | 2:143 | Transliteration Wakathalika jaAAalnakumommatan wasatan litakoonoo shuhadaa AAala annasiwayakoona arrasoolu AAalaykum shaheedan wamajaAAalna alqiblata allatee kunta AAalayha illalinaAAlama man yattabiAAu arrasoola mimman yanqalibu AAalaAAaqibayhi wa-in kanat lakabeeratan illa AAalaallatheena hada Allahu wama kanaAllahu liyudeeAAa eemanakum inna Allahabinnasi laraoofun raheem Sahih International And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful. Muhsin Khan Thus We have made you [true Muslims - real believers of Islamic 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 Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad SAW) from those who would turn on their heels (i.e. disobey the Messenger). Indeed it was great (heavy) except for those whom Allah guided. And Allah would never make your faith (prayers) to be lost (i.e. your prayers offered towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind. Yusuf Ali Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful. Dr. Ghali And thus We have made you a middle nation to be witnesses over mankind, and (for) the Messenger to be a witness over you. And in no way did We make the Qiblah which you had been (facing), except that We should know who closely followed the Messenger from him who turned over on his heels. And decidedly it was indeed a great thing (i.e. Formidable, hard) except for the ones whom Allah has guided, and in no way will Allah indeed waste your belief. Surely Allah is indeed Ever-Compassionate, Ever-Merciful to mankind. Tafsir al-Jalalayn Thus, in the same way that We guided you to it, We appointed you, O community of Muhammad (s), a midmost community, excellent and upright, that you might be witnesses to the people, on the Day of Resurrection, that their messengers delivered [the Message] to them; and that the Messenger might be a witness to you, that he delivered [the Message] to you, and We did not appoint, make, the direction, for you now, the direction, you were facing, that is the Ka‘ba: the Prophet (s) used to face it in prayer, but when he emigrated he was commanded to face the Holy House [of Jerusalem], in order to win the hearts of the Jews. He prayed in this direction for sixteen or seventeen months before he changed direction; except that We might know, [that it become] manifest knowledge, who followed the Messenger, and believed in him, from him who turned on his heels, and returned to unbelief doubting the religion and thinking that the Prophet (s) was confused about this issue; and a number of them apostatised as a result of this— though it, the change of direction, were (wa-in, ‘though’, is softened, and its noun apocopated, originally being: wa-innah?) a grave thing, troublesome for people, save for those, of them, whom God has guided; but God would never cause your faith, that is, your prayers towards the Holy House [of Jerusalem], to be wasted, but He will reward you for them (the reason that this [verse] was revealed was that some had asked about the status of those that had died before the change of direction [of prayer]); truly, God is Gentle with, believing, people, Merciful, when He does not let their deeds go to waste (al-ra’fa means ‘intensity of mercy’, and is mentioned first to allow for the end rhyme of the verse [with the preceding one]). |
|
