Surah 2. Al-Baqara, Ayah 109
| وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِنْ عِنْدِ أَنْفُسِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ ۖ فَاعْفُوا وَاصْفَحُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ |
| Transliteration | : | wadda kather min 'ahl al- kitaab law yaruddon -kum min bacdi 'emaan -kum kuffaar(an) h.asad(an) min cindi anfus -him min bacdi maa tabayyana la- -hum al- h.aqq fa- ucfo wa- is.fah.o h.attaa ya'tiya 'allaah bi- 'amr -hi 'inna 'allaah calaa kull shay' qader |
| Pickthall | : | Many of the People of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things. |
| Asad | : | Out of their selfish envy, many among the followers of earlier revelation would like to bring you back to denying the truth after you have attained to faith - [even] after the truth has become clear unto them. None the less, forgive and forbear, until God shall make manifest His will: behold, God has the power to will anything. |
| Malik | : | Many among the people of the Book (Jews and Christian) wish they could somehow turn you back to unbelief; due to their selfish envy, after the truth has become quite clear to them. Forgive them and bear with them until Allah brings about His decision; rest assured that Allah has power over everything. |
| 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. 110 111 112 |
Note - 110There words are used in the Qur-an, with a meaning akin
to "forgive" but each with a different shade of meaning.
Afa (here translated "forgive") means to forget, to
obliterate from one's mind. Safaha (here translated
"overlook") means to turn away from, to ignore, to treat
a matter as if it did not affect one. Gafara (which does
not occur in this verse) means to cover up something as
God does to our sins with His grace; this word is
particularly appropriate in God's attribute of Gaffar,
the One who forgives again and again.
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Note - 111The word Amr is comprehensive and includes (1) an order
or command as in xcvi. 12; or (2) a purpose, design, will
as in xviii. 82; or (3) affairs, working, doing, carrying
out or execution of a design, as in lxxxix 5. In many
cases some of these meanings run together.
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Note - 112Note how this phrase, seemingly repeated from ii. 106,
and occurring in many other places, has an appropriate
signification in each place. In ii. 106 we were told
about progressive revelation, how the same thing may take
different forms and seeming human infirmity contribute to
the fulfillment of God's design, for God's power is
unlimited. Here we are told to be patient and forgiving
against envy and injustice: this too may be fulfilling
God's purpose, for His power is infinite.
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There words are used in the Qur-an, with a meaning akin to "forgive" but each with a different shade of meaning. Afa (here translated "forgive") means to forget, to obliterate from one's mind. Safaha (here translated "overlook") means to turn away from, to ignore, to treat a matter as if it did not affect one. Gafara (which does not occur in this verse) means to cover up something as God does to our sins with His grace; this word is particularly appropriate in God's attribute of Gaffar, the One who forgives again and again. |
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The word Amr is comprehensive and includes (1) an order or command as in xcvi. 12; or (2) a purpose, design, will as in xviii. 82; or (3) affairs, working, doing, carrying out or execution of a design, as in lxxxix 5. In many cases some of these meanings run together. |
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Note how this phrase, seemingly repeated from ii. 106, and occurring in many other places, has an appropriate signification in each place. In ii. 106 we were told about progressive revelation, how the same thing may take different forms and seeming human infirmity contribute to the fulfillment of God's design, for God's power is unlimited. Here we are told to be patient and forgiving against envy and injustice: this too may be fulfilling God's purpose, for His power is infinite. |
