Qur'aanic Studies - Volume I
by
Mohammad Shafi
PREFACE
Below the Arabic text of every verse of the Qur'aan, is its transliteration, followed by translation and Chapter Notes, if any, essentially based on the Qur'aan itself. Please remember that the Arabic text is divine and, therefore, sacrosanct, but the transliteration, translation and the Notes are human and, therefore, subject to correction. Please also remember that the human-made Notes cannot, and do not, explain the divine verses. They seek to explain the human translation only and/or to relate the verse to present circumstances or to divine explanations given in other verses of the Qur'aan.
I have adopted the transliteration method employed by the Muslim Students' Association (MSA) of the University of Southern California. And, in this regard, I may usefully quote from their site:
"MSA-USC would like to thank muslimnet.net for making their transliteration of the Qur'an publicly available.
'We would like to emphasize that this [transliteration] text is not a substitute for the original Arabic Qur'an. It is only an attempt to help those who are trying to learn to read the Arabic text, since it is as close to the written text as possible.
It is important to practice pronouncing the letters as directed in the transliteration table, especially the underlined letters, before starting to read. It will be helpful if an Arabic speaker can help you.
This work is free for use to everyone as long as no changes that might distort it are done to it. We request from those who benefit from it to pray for us. We pray to Almighty Allah to help you learn to read the Holy Qur'an, and to do every good thing.'"
I present this humble work in the earnest hope that it will prompt my Readers to try and understand the divine Message in its original Arabic text. They should remember that no translation however meticulously done can ever equal the original Arabic text in its divine grandeur and pristine clarity.
One may wonder why this yet another addition to the existing plethora of Translations and Commentaries! The answer to this question lies in the beauty of the fact that the divine Message of the Qur'aan remains valid for all times and ages since its revelation until the Last Day. The Message therefore needs to be studied from time to time in the changing perspectives of the changing times. It would be absolutely wrong to confine this universal Message for mankind to the circumstances and situations of a particular period in the past. Unfortunately, however, most of the commentators so far have based their understanding of the Qur'aan in the strict perspective of the circumstances and situations prevailing at the time of its revelation way back in 7th century A.D. The Muslim mindset generally has thus got stagnated and therefore unable to cope with the changing situations of the changing times. This humble attempt of mine is to help Muslims generally to come out, Allah willing, of that crippling stagnation.
This Volume of my Qur'aanic Studies covers Al-Fatiha and Al-Baqarah Verses 1 to 78.
Mohammad Shafi
Mumbai, INDIA,
24th August, 2006
سورة الفاتحة
(Al-Fatiha)
Chapter 1: The Opening
| 1 |
بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ |
1. Bismi Allahi alrrahmani alrraheemi
1. In the name of Allah1, the Gracious2, the Merciful2.
Chapter Notes:
1. I have retained here the original Arabic word. The English near-equivalent God does not convey the same significance or uniqueness that the word implies. Non-Muslim readers are requested not to get the wrong impression that Muslims have a separate god called Allah. Allah is the sole Creator and Sustainer of the entire Universe and of all things, animate or inanimate, therein.
2. The root letters, of both the Arabic words in the original text, are the same: ra, ha, ma. The root word denotes compassion, mercy, or, more comprehensively, grace. It is by Allah's grace that we receive from Him even unmerited favours.
The epithet Rahmaan signifies possession of grace, and the epithet Raheem, active manifestation of that grace upon all Creation. Allah not only possesses grace, but actively bestows it upon His creatures.
Both these words are prefixed by the definite article al (the). It signifies that it is Allah who is the real possessor and bestower of grace. It is only the reflection of this really divine quality that we see in His creatures.
| 2 |
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ |
2. Alhamdu lillahi rabbi alAAalameena
2. The praise3 is for Allah, Lord4 of the worlds5,
Chapter Notes:
3. The prefix of the definite article here, too, is significant. It is only Allah, who is really praiseworthy. When we praise a person for his/her beauty, intelligence, work etc., our praise is, in fact, misdirected! We should really be praising the Creator who made the person beautiful or intelligent, or gave him the capacity to produce the good work. That is why Muslims, whenever they see anything praiseworthy, utter this phrase in Arabic, alhamdulillah!
4. The original Arabic word is Rabb. It is a very comprehensive word, covering the meanings of Master, Owner, Nourisher, Developer, Guide, Provider et al. For want of a befitting corresponding word in English, the word "Lord" is used, although it does not convey the same comprehensive meaning. For the purpose of this translation, therefore, "Lord" is redefined to have the comprehensive meaning of the Arabic word Rabb.
5. This is the dictionary meaning of the Arabic word aalameen. It is in plural: worlds, and not world. But what worlds? The simple dictionary meaning wouldn't fully convey the divine meaning.
In most of the places where this word has been used in the Qur'aan, it is accompanied by the word Rabb, as in this place. But there are a few places where it isn't, as in verses 2.47, 3.97, 6.86, 6.90, 21.107 and 29.6.
A close study of these latter verses would show that the word is used in the same sense as in the sentense, "My world is different from yours." Every individual lives in one's own individual world in the sense that his/her environment, conditions of living, circle of contacts etc. are different from others'. One's own world is, in other words, one's own individual life. It is to these millions of individual worlds that the Qur'aan refers to as aalameen.
Allah thus declares that He is the Rabb of every individual life. If every individual would but submit completely to His will and obey His commands as given in the Qur'aan, the Lord will surely nourish and lead the individual's life to Success and Salvation!
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الرَّحْمَـٰنِ الرَّحِيمِ |
3. Alrrahmani alrraheemi
3. The Gracious, the Merciful,
| 4 |
مَالِكِ يَوْمِ الدِّينِ | 4. M aliki yawmi a lddeen i
4. Master of the Judgement Day6!
6. The Judgement Day mentioned here has been described in the Qur'aan as, "The Day when no person shall be able to do anything for another. And the Authority, that Day, shall be with Allah!" [82.19] The Day obviously will not be any day of this world in which we are living now. It has got to be of another world, after our deaths! That Day, Allah will judge every person, strictly on merit. No influence, no recommendation!
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5 |
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ |
5. Iyy aka naAAbudu wa-iyy aka nastaAAeen u
5. You, we worship, and, You, we ask for help.
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اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ |
6. Ihdin a a lssir ata almustaqeem a
6. Guide us to the Straight Path -
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7 |
صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ |
7. Sir ata alla theena anAAamta AAalayhim ghayri almagh doobi AAalayhim wal a a lddalleen a
7. Path of those upon whom You have bestowed favours7, not of those who have incurred Your wrath8, nor of those who have gone astray9!
7. The Qur'aan elsewhere declares, "And whoever obeys Allah and the Messenger, shall be with those on whom Allah has bestowed favours - the Prophets, the truthful, the martyrs, the reformers and doers of good. And good, indeed, are such companions!" [4.69]
8. Explaining why or how people incurred Allah's wrath, the Qur'aan says, "...That was because they disobeyed and exceeded all limits!" [2.61] and [3.112]
9. The Qur'aan says elsewhere, "Surely, in the matter of those who have suppressed the Truth after attaining to belief therein, and who have gone on to suppress it further, their repentance shall not be accepted. And those are the ones who have gone astray!" [3.90]
This Chapter is obviously in the form of a prayer from mankind. The rest of the Qur'aan is Allah's response thereto.
سورة البقرة
(Al-Baqarah)
Chapter 2: The Cow
In the Name of Allah, the Gracious, the Merciful
1. Alif-lam-meem
1. Alif-lam-meem.1
Chapter Notes:
1. These are three of the letters of the Arabic alphabet. Such letters appear at the beginning of some other Chapters too. Their meaning or significance, however, is a mystery. The All-knowing Allah has placed them there, perhaps, as tokens of the many mysteries of Creation, mankind is still unaware of.
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ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ |
2. Thalika alkitabu la rayba feehi hudan lilmuttaqeena
2. This is the Book - no doubt therein - of guidance for the pious, the Allah-fearing2 -
2. The original Arabic word 'al-muttaqeen' has been translated here as 'the pious, the Allah-fearing', but hereafter in this translation of the Qur'aan the Arabic word will be referred to as 'the pious', for brevity. It should always however be construed to mean what its divine definition, given in the succeeding verses 3 and 4, says.
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3 |
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ |
3. Alla theena yu/minoona bi alghaybi wayuqeemoona a lssal ata wamimm a razaqn ahum yunfiqoon a
3. Those who believe in the Unseen3, say the prayer properly4 and spend5 out of what We have provided for them,
3. The belief in the Unseen, non-apparent or unknown things ('Al-Ghayb' in the original Arabic text) is fundamental to Islam, as it is to many other Religions. Without this belief, words like Allah, angels, life after death, paradise, hell etc. shall carry no meaning. This belief is nothing, but a recognition of the very apparent fact that human knowledge does not encompass everything. There do exist things which we are not physically aware of. The Qur'aan declares elsewhere, "...None in the heavens nor on the earth knows the Unseen, except Allah..." [27.65] This means that no being, even whether angel or any other, other than Allah can be aware of everything. Knowing the Unseen is therefore the exclusive prerogative of Allah.
4. "...and be attentive at every place of worship and invoke Him alone to make the Religion exclusive for Him..." [7.29]
"...invoke Him in fear and in hope..." [7.56]
"And remember your Lord within yourself humbly and without being loud..." [7.205]
"And woe unto the prayer-offerers who are neglectful of their prayers!" [107.5]
These and some other verses of the Qur'aan tell us how to conduct prayers properly. (See Chapter Note 108 also.)
5. The Qur'aan says elsewhere:
"...And they ask you as to what they should spend. Say: what you can spare..." [2.219]
"...Whatever you spend of good must be for the parents and the kindred and the orphans and the poor and the wayfarer..." [2.215]
"...And you spend not, but to seek Allah's pleasure..." [2.272]
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4 |
وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ | 4. Wa alla theenaَyu/minoona bim a onzila ilayka wam a onzila min qablika wabi al- akhirati hum yooqinoon a
4. And those who believe in what has been bestowed upon you6 and in what had been bestowed before you6, and who are certain of the Hereafter 7.
6. In the original Arabic text, the pronoun used is 'ka', the 2nd person singular equivalent to the English 'Thou'. Since the usage of 'Thou' has now become archaic, I have used 'You' instead, which stands for both singular and plural. In the Qur'aanic context, the Arabic 'ka' is used when the divine address is directed personally to Prophet Muhammed (peace and Allah's blessings be upon him).
7. "And the life of this world is nothing but play and amusement, but the abode in the Hereafter is better for the pious! Won't you understand?" [6.32]
This Qur'aanic verse clearly indicates that the Hereafter is a world beyond this one. Humans, after their deaths in this world, will obviously be resurrected for another life in that other world, the Hereafter!
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أُولَـٰئِكَ عَلَىٰ هُدًى مِنْ رَبِّهِمْ ۖ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ |
5. Ol a-ika AAal a hudan min rabbihim waol a-ika humu almufli hoon a
5. Those are the ones on guidance from their Lord and those are the ones to achieve salvation!
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6 |
إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ |
6. Inna alla theena kafaroo saw aon AAalayhim aan thartahum am lam tun thirhum l a yu/minoon a
6. 8For those, indeed, who suppress the Truth9, it is all the same whether you warn them or you do not: they shall believe not!
8. In the earlier verses of this Qur'aanic Chapter, it may be recalled, the persons who would get guidance from the divine Book were described. In this verse, and in the few verses following on this page, those persons, who would not get the guidance, are described!
9. In the original Arabic text, the word used is 'kafaru'. The root word is 'kafara'. It is equivalent, phonetically as well as in meaning, to the English word 'cover'. So the Arabic 'kafara' literally means to cover, to hide, or to suppress. And what does one cover, hide or suppress? Obviously, the obvious, the fact, the naked truth! Later, in verse 18 on this page and also in verse 171 of this Qur'aanic Chapter, such persons are described as deaf, dumb and blind. They are so described as they suppress the truth they hear and see, and do not speak out the truth they know of. 'Kafaru' is therefore translated here as 'who suppress the Truth'.
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7 |
خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ |
7. Khatama All ahu AAal a quloobihim waAAal a samAAihim waAAal a ab sarihim ghish awatun walahum AAa thabun AAa theem un
7. Allah has set a seal on their minds and on their sense of hearing. And in their discernment is a blind. And for them is severe torment.
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8 |
وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُمْ بِمُؤْمِنِينَ |
8. Wamina a lnn asi man yaqoolu amann a biAll ahi wabi alyawmi al- akhiri wam a hum bimu/mineen a
8. And among mankind there are some who say, "We believe in Allah and in the Last Day." And yet are they believers not!10
10. Alas! An overwhelming majority of the so called believers in today's world, I am afraid, fall in the category of people described in this verse, and in the few verses that follow this verse. They declare themselves as Muslims (believers), but their deeds betray the hollowness of their belief. Their attitude towards observance of divine commands regarding praying, fasting etc. is, at best, indifferent. And the general conduct of their worldly affairs does not reflect any concern at all that they would have to account for these before the Lord in the Hereafter. They delude themselves under the deception that this worldly life is the be-all and end-all of their existence! Allah Almighty describes their mental attitude as a disease, which He worsens if they continue indulging in their falsehoods.
Such a mental attitude inculcates in them a tendency to grab what they can, by hook or by crook, here and now! And then the Satan steps in and lures them to the temptations of this world. While in the grips of such a temptation, if they are told not to indulge in any mischief, they protest and say that they are only trying to improve their conditions!
And when someone points out to them that they are not so strict in following the tenets of Islam as some other Muslims are even at the expense of material or business interests, they say - at least, to themselves - that they are not fools like the others!
On the other hand, if social compulsions make them go through, albeit reluctantly, some religious duties like performing prayers etc., when they meet with their own ilk they dismiss their religious acts as mere delusion.
Allah Almighty compares them to blinded people unable to see the light around them - the light of the Qur'aan, which they hardly ever read with a view to get any guidance therefrom. Like people caught in a rainstorm putting their fingers into their ears to shut out the thunderbolts, they are ever afraid of death, which could put an abrupt end to their illusory life on this earth! It is only because of Allah's grace and mercy that they are able to carry on with whatever lives they could enjoy on this earth. Allah could, if He so willed, deprive them of the little earthly enjoyment too!
Allah can indeed do - or undo - whatever He wills!
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يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ |
9. Yukh adiAAoona All aha wa alla theena amanoo wam a yakhdaAAoona ill a anfusahum wam a yashAAuroon a
9. They are trying to deceive Allah and those who believe, and they deceive none but themselves and perceive it not!
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فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ |
10. Fee quloobihim mara dun faz adahumu All ahu mara dan walahum AAa thabun aleemun bim a k anoo yak thiboon a
10. In their minds is a disease and Allah has increased their disease. And for them is severe torment as they have been lying.
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وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ |
11. Wa-i tha qeela lahum l a tufsidoo fee al-ar di q aloo innam a na hnu mu sli hoon a
11. And when it is said to them, "Make no mischief on the earth," they say, "We are but trying to improve things."
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أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـٰكِنْ لَا يَشْعُرُونَ |
12. Al a innahum humu almufsidoona wal akin l a yashAAuroon a
12. Nay! In fact, they are the ones who make mischief, but they perceive it not!
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13 |
وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ ۗ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَـٰكِنْ لَا يَعْلَمُونَ |
13. Wa-i tha qeela lahum aminoo kam a amana a lnn asu q aloo anu/minu kam a amana a lssufah ao al a innahum humu a lssufah ao wal akin l a yaAAlamoon a
13. And when it is said to them, "Believe just as people believe," they say, "Shall we believe as the fools did?" Nay! In fact, they are the ones who are fools, but they know not!
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وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ |
14. Wa-i tha laqoo alla theena amanoo q aloo amann a wa-i tha khalaw il a shay ateenihim q aloo inn a maAAakum innam a na hnu mustahzi-oon a
14. And when they meet those who believe, they say, "We believe," and when they are closeted with their own satanic folk, they say, "We surely are with you! We have been but mocking."
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اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ |
15. All ahu yastahzi-o bihim wayamudduhum fee tughy anihim yaAAmahoon a
15. Allah mocks at them and leaves them to lose their way committing their excesses.
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أُولَـٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ فَمَا رَبِحَتْ تِجَارَتُهُمْ وَمَا كَانُوا مُهْتَدِينَ |
16. Ol a-ika alla theena ishtarawoo a lddal alata bi alhud a fam a rabi hat tij aratuhum wam a k anoo muhtadeen a
16. These are the people who bartered away guidance for misguidedness. But their barter deal benefited them not, and they failed to become guided!
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مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَا يُبْصِرُونَ |
17. Mathaluhum kamathali alla thee istawqada n aran falamm a a daat m a hawlahu thahaba All ahu binoorihim watarakahum fee thulum atin l a yub siroon a
17. Their situation is as the situation in which someone kindled a fire. But when it lighted up its environs, Allah snatched away their light and left them, in darknesses, unable to see!
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صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ |
18. Summun bukmun AAumyun fahum l a yarjiAAoon a
18. Being deaf, dumb and blind, they return not!
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أَوْ كَصَيِّبٍ مِنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ ۚ وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ |
19. Aw ka sayyibin mina a lssam a-i feehi thulumatun waraAAdun wabarqun yajAAaloona a sabiAAahum fee athanihim mina a lssaw aAAiqi ha thara almawti wa All ahu mu hee tun bi alk afireen a
19. Or, 11their situation is as in a rainstorm from the sky, that is accompanied by darknesses and thunder and lightning! They thrust their fingers in their ears to keep out the thunderbolts, fearing death. And Allah encircles the suppressors of Truth!
11. In the original Arabic text, the equivalent of "their situation is" is understood and not actually expressed. The understood expression is expressed in the translation to render the meaning clearer in the context of the English language syntax and idiom.
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يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ ۖ كُلَّمَا أَضَاءَ لَهُمْ مَشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا ۚ وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ |
20. Yak adu albarqu yakh tafu ab sarahum kullam a a daa lahum mashaw feehi wa-i tha a thlama AAalayhim q amoo walaw sh aa All ahu la thahaba bisamAAihim waab sarihim inna All aha AAal a kulli shay-in qadeer un
20. The lightning almost snatches their sights away! Whenever it flashes for them, they move forward in its light, and, when darkness falls on them, they stop. And, had Allah so willed, He could indeed have taken away their hearing and their sights. Allah certainly has power over everything!
| 21 |
يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ |
21. Y a ayyuh a a lnnasu oAAbudoo rabbakumu alla thee khalaqakum wa alla theena min qablikum laAAallakum tattaqoon a
21. 12O mankind! Worship13 your Lord, Who created you as well as those before you, so that you become pious -
12. In the course of the first 5 verses of this Qur'aanic Chapter, it is stated - readers may recall - that the pious will get guidance from the divine Book. In the next fifteen verses, following the first 5, those other people ae described who will not get the guidance therefrom. Having thus categorised mankind into 2 distinct sections, the Qur'aan advises them all, in this 21st verse, as to how to belong to the category of the pious so as to get the guidance and attain salvation. Readers may also take note, here, that the Qur'aanic Message is addressed to the entire mankind, and not to any particular regional or racial group.
13. To worship is to adore someone as divine. The root of the Arabic word used in the original text is 'abada', which also means to be a slave to. So, in the Qur'aanic concept of worship, the worshipper submits himself completely to the divine as a slave would to an absolute master! At another place in the Qur'aan, Allah exhorts His Messenger (peace and Allah's blessings be upon him), 'Say: I have been forbidden to worship those whom you invoke besides Allah, since there have come to me evidences from my Lord; and I am commanded to submit to the Lord of the worlds.' [40.66]
| 22 |
الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ |
22. Alla thee jaAAala lakumu al-ar da fir ashan wa alssam aa bin aan waanzala mina a lssam a-i m aan faakhraja bihi mina a lththamar ati rizqan lakum fal a tajAAaloo lill ahi and adan waantum taAAlamoon a
22. The Lord Who made the earth, a habitable place14 for you and the sky, a generator of means to provide sustenance15. And He sent down water from the sky. Then He brought out therewith, from the produce, sustenance for you. Do not then, knowingly, instal false rivals unto Allah.
14. 'Farasha' is the root of the corresponding Arabic word used in the original divine text. One of its varied meanings is to render easy, convenient, commodious or to furnish a house. Science is witness to the fact that the earth is placed in a mathematically precise and correct position in the Universe so as to make it habitable by human beings, as also by an innumerable variety of other living creatures. The original Arabic word used is therefore rendered as 'habitable place' in the translation.
15. The root of the original Arabic word used here has the meanings, inter alia: to build, construct, raise, strengthen and assist by benefits. Read with these meanings, the role of the sky, as described subsequently in this very verse, provides the obvious contextual meaning - viz., a generator of means to provide sustenance - of the original Arabic word used.
| 23 |
وَإِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ وَادْعُوا شُهَدَاءَكُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ |
23. Wa-in kuntum fee raybin mimm a nazzaln a AAal a AAabdin a fa/too bisooratin min mithlihi wa odAAoo shuhad aakum min dooni All ahi in kuntum sadiqeen a
23. And if you are in doubt concerning what We have sent down unto Our Servant, then come up with Chapter like one thereof16 and call your witnesses, other than Allah, if you are truthful.
16. This is an open divine challenge for those who entertain doubts in the divinity of the Qur'aan. The Book elsewhere gives a hint of what the challenge means. "Do they not then ponder over the Qur'aan? Had it been from someone other than Allah, they would surely have found therein many a contradiction." [Q: 4.82]
| 23 |
وَإِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ وَادْعُوا شُهَدَاءَكُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ |
24. Fa-in lam tafAAaloo walan tafAAaloo fa ittaqoo a lnn ara allatee waqooduh a a lnn asu wa al hij aratu oAAiddat lilk afireen a
24. But, if you do it not - and you can never do it - then fear the Fire fuelled by humans and stones, and kept ready for suppressors of the Truth.
| 25 |
وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۖ كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَـٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ وَلَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ ۖ وَهُمْ فِيهَا خَالِدُونَ |
25. Wabashshiri alla theena amanoo waAAamiloo a lssali hati anna lahum jann atin tajree min ta htih a al-anh aru kullam a ruziqoo minh a min thamaratin rizqan q aloo h atha alla thee ruziqn a min qablu waotoo bihi mutash abihan walahum feeh a azw ajun mu tahharatun wahum feeh a kh alidoon a
25. And gladden the minds of those who believe and do good deeds with the prophesy that there would certainly be for them gardens underneath which flow the canals. Everytime they are served there with the food of a fruit, they will say, "This is what we had been served with before," and they will be given things resembling one another17. And for them therein will be mates purified. And therein will they have lives eternal!
17. In verse 3.7, the Qur'aan says, "It is He (Allah) Who has sent down the Book. In it are verses that are entirely clear - these form the fundamentals of the Book - and others, not entirely clear. Then as for those in whose minds is proneness for deviation, they follow the verse that is not entirely clear to find fault and to seek its hidden meaning. And none but Allah knows its hidden meaning. And those who are firmly grounded in knowledge say, 'We believe in it; every verse is from our Lord.' And none remember it except for the people of deep understanding." This verse of Chapter 2, currently under our study, describing a scene in Paradise, and the preceding verse (No. 24), stating that human beings would be the fuel of Hell Fire, are among those unclear verses spoken of in verse 3.7. The intelligence endowed to humans in this world, is not capable of comprehending how, for example, humans would be used as fuel of the Fire and yet go on living to suffer continuously therein. We have but to believe in such unclear verses verbatim, as described in the Qur'aan. It is a test of our belief in Allah and in the Unseen!
| 26 |
۞ إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ ۖ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَـٰذَا مَثَلًا ۘ يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ |
26. Inna All aha l a yasta hyee an ya driba mathalan m a baAAoo datan fam a fawqah a faamm a alla theena amanoo fayaAAlamoona annahu al haqqu min rabbihim waamm a alla theena kafaroo fayaqooloona m atha ar ada All ahu bih atha mathalan yu dillu bihi katheeran wayahdee bihi katheeran wam a yu dillu bihi ill a alf asiqeen a
26. Allah, indeed, blushes not at quoting an example of even a fly or of anything tinier. Those, then. who believe, know this to be nothing but the Truth from their Lord. And those who suppress the Truth, question, "What is Allah's intention in giving such an example?" By it, He sends many astray; and, by it, He guides many to the Right Path. And He does not send astray any, by it, but the wicked!
| 27 |
الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۚ أُولَـٰئِكَ هُمُ الْخَاسِرُونَ |
27. Alla theena yanqu doona AAahda All ahi min baAAdi meeth aqihi wayaq taAAoona m a amara All ahu bihi an yoo sala wayufsidoona fee al-ar di ol a-ika humu alkh asiroon a
27. They (the wicked) are those who go back on their declaration, recognizing Allah as their Lord, after it (the declaration) was solemnly affirmed18. And they cut asunder what Allah has commanded to be adhered to19. And they spread corruption on the earth. Those are the people, doomed!
18. The Qur'aan tells us elsewhere: "And whenever your Lord has brought forth from Adam's children - from their loins - their offspring, He has asked them to testify upon the evidence of their own selves, 'Am I not your Lord?' and they have said, 'Yes, we do testify!' Lest you should say on the Day of Resurrection, 'We were indeed unaware of this.' Or, lest you should say, 'Our forefathers had indeed assigned partners to You before, and we were but the offspring following them. Would You then destroy us for what those others indulging in falsehood did?' And thus do We explain the verses/signs in details, and so that they revert." [Q: 7.172 to 174] And in verse 4.107, the Qur'aan says, "And argue not on behalf of those who deceive themselves. Allah indeed loves not those who sinfully betray their trust." From these divine verses it should be abundantly clear that the truth about the existence of the Almighty Creator is ingrained in what we call the conscience of every human being at his/her very birth!
19. Allah has commanded adherence to a life of piety for mankind to enable it to get guidance from the Qur'aan and to attain to salvation [Q: 2.2 to 5]. The wicked wilfully keep themselves away from leading such a life.
| 28 |
كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ |
28. Kayfa takfuroona bi All ahi wakuntum amw atan faa hy akum thumma yumeetukum thumma yu hyeekum thumma ilayhi turjaAAoon a
28. How can you suppress the Truth about Allah!? It was He Who gave you life when you were but dead. He will then revert you to the dead and raise you up again to life. And to Him you will then return!
| 29 |
هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعًا ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ ۚ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ |
29. Huwa alla thee khalaqa lakum m a fee al-ar di jameeAAan thumma istaw a il a a lssam a-i fasaww ahunna sabAAa sam aw atin wahuwa bikulli shay-in AAaleem un
29. He it is Who created for you all that is on the earth. He then rose over towards the atmoshere and outer space and set them right, into seven spheres and skies20 & 21. And He does have knowledge of all things.
20. It is interesting to note in this context that, as per recent discoveries, the atmosphere immediately surrounding the earth has seven layers, one over another. They are: Troposphere, Tropopause, Stratosphere, Stratopause, Mesosphere, Mesopause and Thermosphere. These layers, inter alia, shield the earth from the ultraviolet rays radiating from the Sun. The Troposphere provides oxygen and the water recycling facility for sustenance of life on earth. And Allah says in verse Q: 21.32, "And We have made the atmosphere safe and well guarded..." In verse 67.3, the Qur'aan speaks of the Blessed Lord, "Who has created the seven layers of the atmosphere, one over another..." And in verse 40.13, it speaks of Allah, "Who... sends down provisions for you from the atmosphere..."
21. But from some other verses it is apparent that the Arabic word Samaa (plural: Samaawaat) has been used in the Qur'aan both for earth's atmosphere as well as outer space. It is so indicated in verse 65.12: "It is Allah Who has created seven skies and of the earth the like thereof..." In the divine terminology, the sky nearest to the earth includes its (earth's) atmosphere. While mankind has come to know of the seven layers of earth's atmosphere, the six layers of the outer space, beyond the lowest which is studded with the stars [Q: 41.12], appear to be still beyond human knowledge and comprehension.
| 30 |
وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ |
30. Wa-i th q ala rabbuka lilmal a-ikati innee j aAAilun fee al-ar di khaleefatan q aloo atajAAalu feeh a man yufsidu feeh a wayasfiku a lddim aa wana hnu nusabbi hu bi hamdika wanuqaddisu laka q ala innee aAAlamu m a l a taAAlamoon a
30. And when your Lord said to the angels, "I am indeed going to establish a vicegerent22 to 25 on the earth." They said, "Will You establish therein those who would spread discord therein and shed blood? And we glorify You with praises and sanctify You!" Said He, "I know that which you do not know."
22. Khalifa is the word used in the original Arabic text and it is important to understand the divine meaning thereof. One of the dictionary meanings of this word is 'successor', but this meaning cannot be applied in the context here. Allah obviously wanted to make the first human, Adam, a Khalifa on the earth and so there is no question of his being a 'successor' there. Earlier to Adam being sent to the earth, Allah's was the only, and complete, sway over there, and it would be preposterous to think that Almighty Allah would appoint any 'successor' to Him, Himself!
23. It would therefore be most appropriate to take the other meaning viz. 'vicegerent' or, so to say, a viceroy acting as the Absolute Sovereign's deputy ruler in a specific region of the Sovereign's vast dominion and exercising some of His delgated powers to a limited extent.
24. And in verse 35.39, the Qur'aan speaks of the entire mankind being made the Khalaif, or the vicegerents (in plural, that is), on the earth. This verse and other verses like 6.165, 7.74, 7.69 etc. go to show that it is not Adam only who had been made the Khalifa, but that human beings that came through his progeny to inhabit this earth so far and that would come in future, are all the Khalaif or Khulafa on this earth. In some translations, this plural word has been wrongly interpreted as 'successors'. All human beings are Allah's vicegerents on this earth. They are, in other words, His deputies, everyone having control over his/her respective little world (aalam).
25. But these little deputies tend to forget their real position and status. They forget that they are only deputies of their common Sovereign, the real Nourisher and Sustainer of all their little worlds (Rabb-il-aalameen). They forget that Allah is, as do verses 6.165 and 10.14 explain, only testing them by the limited delegation of some of His powers to them. Allah is testing whether or not His deputies are exercising their delegated powers justly and fairly for constructive creation within the spheres of their little worlds, remembering all the while that they are answerable to their Sovereign for all their acts of omission and commission.
| 31 |
وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنْبِئُونِي بِأَسْمَاءِ هَـٰؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ |
31. WaAAallama adama al-asm aa kullah a thumma AAara dahum AAal a almal a-ikati faq ala anbi-oonee bi-asm a-i h aol a-i in kuntum sadiqeen a
31. And He taught Adam all the names26. Then He placed them before the angels. Then He said to them, "Describe to me these names, if you do really know the truth."
26. "And to Allah belong the best Names; so call Him by those..." is how the verse 7.180 begins. Speaking of the idols worshipped by the pagan Arabs, the Qur'aan says, "They are but names which you have given - you and your fathers - for which Allah has sent no authority..." [53.23] In the light of these and similar other verses, we may safely infer that the names (asma), in the context of the verse (2.31) presently under study, are but the genuine characteristics or real attributes of things.
| 32 |
قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ |
32. Q aloo sub hanaka l a AAilma lan a ill a m a AAallamtan a innaka anta alAAaleemu al hakeem u
32. They said, "Glory to You! We do have no knowledge other than what You have taught us. You indeed are the One having knowledge of everything and the One possessing all wisdom!
| 33 |
قَالَ يَا آدَمُ أَنْبِئْهُمْ بِأَسْمَائِهِمْ ۖ فَلَمَّا أَنْبَأَهُمْ بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنْتُمْ تَكْتُمُونَ |
33. Q ala y a adamu anbi/hum bi-asm a-ihim falamm a anbaahum bi-asm a-ihim q ala alam aqul lakum innee aAAlamu ghayba a lssam aw ati wa al-ar di waaAAlamu m a tubdoona wam a kuntum taktumoon a
33. Said He, "O Adam! Describe to them the names of these things. And when he described to them the names thereof, He said, "Did I not tell you that I know the secrets of the atmosphere and skies beyond and of the earth, and that I know what you declare and what you have been concealing?"
| 34 |
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ |
34. Wa-i th quln a lilmal a-ikati osjudoo li- adama fasajadoo ill a ibleesa ab a wa istakbara wak ana mina alk afireen a
34. And when We asked the angels to prostrate27 & 28 before Adam, prostrated they all except for Iblees29. He (Iblees) refused and was proud30 and became one of the suppressors of Truth!
27. One may think that it is the prerogative of Allah to be bowed or prostrated to. And Allah does say, "...Prostrate not to the sun nor to the moon, but prostrate to Allah Who created them, if it is He Whom you worship." [Q: 41.37] But here, in verse 2.34, Allah Himself asked the angels to prostrate to Adam who was but a creature of Allah. To understand properly the truth behind this apparent contradiction, one must remember that to worship is to obey completely and unquestioningly. When Allah Himself asked the angels to prostrate to Adam, He was just testing their absolute obedience to Him.
28. There is another instance mentioned in the Qur'aan of a man, Prophet Yusuf (may peace be upon him), being prostrated to by his brothers and parents [Q: 12.100]. That was in the nature of an involuntary act in divine fulfilment of the inerpretation of a dream seen by Yusuf in his childhood. Neither this instance, nor that of the angels prostrating before Adam at the express order of the Almighty Creator, should be taken as a precedent for us humans to prostrate before any created thing. For us, the standing divine command, as given in verse 41.37 quoted above in the preceding Note, is to prostrate only to Allah!
29. In verse 18.50, Iblees has been described as a Jinn.
30. Justifying his pride, Iblees is quoted, in verse 7.12, as saying, "I am better than him (Adam). You created me from fire, and him You created from clay."
| 35 |
وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَـٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ |
35. Waquln a y a adamu oskun anta wazawjuka aljannata wakul a minh a raghadan haythu shi/tum a wal a taqrab a h athihi a lshshajarata fatakoon a mina a lththalimeen a
35. And We said, "O Adam! Dwell you and your wife in the Garden31. And eat and live therein, both of you, in ease and affluence, wherever you wish. But come not near this tree, for then you both will be among the wicked!32"
31. The Garden (Al-Jannah) has been described elsewhere in the Qur'aan as follows: "...in it are rivers of water the colour, taste and smell of which are not changed, rivers of milk of which the taste never changes, rivers of wine delicious to the drinkers and rivers of purified honey; therein for them is every kind of fruit, and forgiveness from their Lord..." [47.15]; "...its provision is eternal and so is its shade..." [13.35]; "...they will have therein all that they wish..." [16.31]; "...their provision therein will be without limit." [40.40]; entry therein will be in happiness [43.70]; it will be a place of bliss [56.12].
32. This was obviously the first test the human race was put to. Allah, the Absolute Creator, could have, if He wanted to, so made Adam and Eve that they would by nature avoid going to the tree in question. But He left the freedom of choice - of conscious disobedience - to the first humans. And He has likewise left that freedom to their progeny. Deep down in every human mind is ingrained the fact of the existence of the Absolute Creator and the distinction between right and wrong, just as Adam and Eve were aware of the fact and of the distinction. But, like Adam and Eve, every human being is prone to suppress the promptings of his/her conscience and thus land himself/herself in trouble!
| 36 |
فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ |
36. Faazallahum a a lshshay tanu AAanh a faakhrajahum a mimm a k an a feehi waquln a ihbi too baAA dukum libaAA din AAaduwwun walakum fee al-ar di mustaqarrun wamat aAAun il a heen in
36. Then the Satan33 & 34 made them slip therefrom and got them out from where they were. And We said, "Down you go, in reciprocal enmity35. And on the earth for a while, will there be board and lodging for you."
33. The root of the Arabic word Shaitaan is shatan which means 'to oppose/hinder' or 'to be distant'. In the context of verse No. 34 of this same Chapter Al-Baqarah, 'the Shaitaan' mentioned here is obviously with reference to Iblis, who in his ill-conceived pride refused to obey Allah's command to prostrate before Adam. He (the Satan) thus distanced himself from Allah and His mercy. He also vowed to hinder mankind from following Allah's path [Q: 7.16 & 17]. Iblis has therefore been addressed as 'the Shaitaan' here.
34. But as has already been seen earlier in verse 2.14, the Qur'aan refers to shayaateen (plural of Shaitaan) also. And in verse 6.112, it refers to shayaateen both of the mankind and of the Jinn. Therefore shayaateen are all those humans and jinns of rebellious nature, who distance themselves away from Allah's Straight Path and also try to seduce others from that Path.
35. The Qur'aan repeatedly informs us (in verses 2.168, 43.62, for example,) that the Satan is our open enemy. So primarily, in the context of the situation depicted in this verse, the mutual enmity Allah refers to is between Adam and Eve on the one hand, and the Satan on the other. This mutual enmity with the Satan would extend to the entire human race as the latter would multiply, on the earth. But, since the Satan would have a following among humans also, the mutual enmity would as well be between the followers of Satan and the others, among human beings themselves.
| 37 |
فَتَلَقَّىٰ آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ |
37. Fatalaqq a adamu min rabbihi kalim atin fat aba AAalayhi innahu huwa a lttaww abu a lrra heem u
37. Adam thereupon learned/received Words36 from his Lord, Who then pardoned him. Surely, He is the One Who forgives, the One Merciful!
36. In the context of the divine words that follow immediately, it appears that the 'Words' Adam learned from his Lord were the words of prayer mentioned in verse Q: 7.23. That is the prayer Adam made to his Lord for the forgiveness of his and Eve's disobedience of the divine injunction against approaching the tree in the Garden. The 'Words' could also be the highly important meassage contained in the succeeding verses 38 and 39 of this very Chapter 2. Or the 'Words' could be any other divine message that the first human recived from his Lord for the proper conduct of the lives of the first human inhabitants of the earth. It was important for Adam to know then exactly what those words were, but it is not so for us, now. What is important and necessary for us now is to know exactly what the Qur'aan contains!
| 38 |
قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ |
38. Quln a ihbi too minh a jameeAAan fa-imm a ya/tiyannakum minnee hudan faman tabiAAa hud aya fal a khawfun AAalayhim wal a hum ya hzanoon a
38. We said, "Down you go, all, from this place! Now, whenever Guidance comes to you from Me, then all those, who follow My Guidance, shall have no fear, nor shall they grieve.
| 39 |
وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَـٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ |
39. Wa alla theena kafaroo waka ththaboo bi- ay atin a ol a-ika a s- habu a lnn ari hum feeh a kh alidoon a
39. And those who suppress the Truth, and belie Our verses/signs, those will be dwellers of the Fire, therein to remain, eternally!37"
37. And this - the divine message contained in these two verses 38 and 39 - is what is vitally important and necessary for us now to know and always remember. This is the divine mantra for the ultimate salvation of any individual among mankind. The individual ought to remember that is is only the purely divine - and not any other - guidance that will get him/her the salvation. The individual also ought to remember that if he/she suppresses or in any way whatsoever belies the truth behind any piece of the divine guidance, he/she would certainly be doomed! [For a comprehensive meaning of aayaat (translated here as verses/signs), please see Chapter Notes 150 and 151 of these Studies.]
| 40 |
يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ |
40. Y a banee isr a-eela o thkuroo niAAmatiya allatee anAAamtu AAalaykum waawfoo biAAahdee oofi biAAahdikum wa-iyy aya fa irhaboon i
40. O Children of Israel38 & 39! Remember My favour40 which I bestowed upon you, and fulfil your terms41 of the Covenant with Me and I will fulfil my terms42. And Me, then, you hold in awe!
38. The earliest people, so addressed (Bani Israel, in original Arabic) in the Qur'aan, were the ethnic group among whom Prophet Moses (peace be upon him) was born. Those people had then been subjected to harassment and persecution by Pharaoh, the ruler of ancient Egypt. Moses was sent by Allah to Pharaoh to ask him to "let Children of Israel come with me." [Q: 7.105]
39. The bulk of the descendents of those people of Moses (also known as Jews, Hebrews or Israelites) are now brought together in the present State of Israel. This bringing together is a prophesy of the Qur'aan [17.104] that has come true! Also come true is the indirect prophesy and warning that the nominal followers of the Qur'aan today would be following the behavioural pattern of the Children of Israel. This latter prophesy is inherent in the frequent references made in the Qur'aan to various aspects of Jewish history.
40. Glimpses of the divine favour, bestowed upon the Children of Israel, are shown in verses 47 to 64 of this very Chapter (Al-Baqarah) of the Qur'aan.
41. The terms to be fulfilled by the Children of Israel are enumerated in verses 83 and 84 of this Chapter.
42. And Allah promises - to all those who believe in Him and fear Him and obediently do His bidding - the good both of this world and of the Hereafter! [Q: 10.64]
| 41 |
وَآمِنُوا بِمَا أَنْزَلْتُ مُصَدِّقًا لِمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ ۖ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ |
41. Wa aminoo bim a anzaltu mu saddiqan lim a maAAakum wal a takoonoo awwala k afirin bihi wal a tashtaroo bi- ay atee thamanan qaleelan wa-iyy aya fa ittaqoon i
41. And believe in what43 I have sent down in confirmation of that which is with you. And be not the first to suppress it. And do not trade my verses/signs for a little benefit44. And Me, then, you fear!
43. What is referred to here is obviously the Qur'aan. Verse 46.12 makes this further clear. The basic message of all the preceding divine books had been the same as that of the Qur'aan.
44. In Qur'aanic verses 3.187 and 5.44, we find similar expressions - on trading divine verses for a little gain - made with reference to the people on whom earlier divine books were bestowed. A study of these verses, as also of the verses 41 and 42 currently under our study here, would make it clear that the expression means knowingly suppressing, hiding or twisting the meanings of the divine verses for gaining temporal benefits. The benefit or price mentioned here should not be confused with price tags attached to copies and translations of the Qur'aan and to commentaries thereon, made available in the market or on the Net. When we buy a copy of the Qur'aan, for example, from the market, we do not, and cannot, buy the invaluable divine verses as such. We pay only for the human effort put in, in making a printed copy of the Qur'aan made conveniently available to us.
| 42 |
وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ |
42. Wal a talbisoo al haqqa bi alb atili wataktumoo al haqqa waantum taAAlamoon a
42. And confound not the truth with the falsehood and thus knowingly conceal the truth!
| 43 |
وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ |
43. Waaqeemoo a lssal ata wa atoo a lzzak ata wa irkaAAoo maAAa a lrr akiAAeen a
43. And say the prayer properly45 and give the charity46. And bow with those who bow47!
45. Please refer Chapter Note 4.
46. In Qur'aanic verse 30.39, the charity (az-zakaat, in Arabic) is defined as that which is given away to seek just the pleasure or approval of Allah.
47. Bowing - bowing before Allah - forms an essential part of the Islamic prayer. This act symbolises, as nothing else does, complete amd utter submission to Allah's will and command! In asking the Children of Israel to bow with those who bow, Allah is inviting them to join the Muslims in complete submission to their One and Only Lord.
| 44 |
۞ أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُس | |
