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Surah 2. Al-Baqara

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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2:1
الٓمٓ Alifl a mmeem
Alif. Lam. Mim.1
  - Mohammad Asad

Regarding the possible significance of the single letters called al-muqatta'at, which occur at the beginning of some surahs of the Qur'an, see Appendix II, where the various theories bearing on this subject are discussed.

Alif Lam M'im.
  - Muhammad Farooq-i-Azam Malik
Alif-Lam-Mim.1
  - Mustafa Khattab

 See Stylistic Features for information about these letters.

Alif. Lam. Mim.
  - Marmaduke Pickthall
A.L.M. 25
  - Abdullah Yusuf Ali

These are abbreviated letters, the Muqattaat, on which a general discussion will be found in Appendix I (to be printed at the end of this Sura).

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2:2
ذَٰلِكَ ٱلْكِتَـٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ Tha lika alkit a bu l a rayba feehi hudan lilmuttaqeen a
THIS DIVINE WRIT - let there be no doubt about it - is [meant to be] a guidance for all the God-conscious2
  - Mohammad Asad

The conventional translation of muttaqi as "God-fearing" does not adequately render the positive content of this expression - namely, the awareness of His all-presence and the desire to mould one's existence in the light of this awareness; while the interpretation adopted by some translators, "one who guards himself against evil" or "one who is careful of his duty", does not give more than one particular aspect of the concept of God-consciousness.

This is The Book in which there is no doubt. (Since its Author, Allah, the Creator of this universe, possesses complete knowledge, there is no room for doubt about its contents.) It is a guide for those who are God conscious,
  - Muhammad Farooq-i-Azam Malik
This is the Book! There is no doubt about it1- a guide for those mindful 'of Allah',2
  - Mustafa Khattab

 i.e., there is no doubt regarding its authenticity or consistency.

 The word muttaqi (plural muttaqûn) can be translated as one who is mindful ˹of Allah˺, devout, pious, God-fearing, righteous, or God-conscious.

This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil).
  - Marmaduke Pickthall
This is the Book; in it is guidance sure without doubt to those who fear Allah. 26
  - Abdullah Yusuf Ali

Taqwa and the verbs and nouns connected with the root, signify: (1) the fear of God which according to the writer of Proverbs (i.7) in the Old Testament is the beginning of Wisdom; (2) restraint, or guarding one's tongue, hand, and heart from evil; (3) hence righteousness, piety good conduct. All these ideas are implied; in the translation, only one or other of these ideas can be indicated according to the context. See also xivii 17; and ixxiv 56, n.5808.

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2:3
ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ Alla th eena yuminoona bi a lghaybi wayuqeemoona a l ss al a ta wamimm a razaqn a hum yunfiqoon a
who believe in [the existence of] that which is beyond the reach of human perception,3 and are constant in prayer, and spend on others out of what We provide for them as sustenance;4
  - Mohammad Asad

Al-ghayb (commonly, and erroneously, translated as "the Unseen") is used in the Qur'an to denote all those sectors or phases of reality which lie beyond the range of human perception and cannot, therefore, be proved or disproved by scientific observation or even adequately comprised within the accepted categories of speculative thought: as, for instance, the existence of God and of a definite purpose underlying the universe, life after death, the real nature of time, the existence of spiritual forces and their inter-action, and so forth. Only a person who is convinced that the ultimate reality comprises far more than our observable environment can attain to belief in God and, thus, to a belief that life has meaning and purpose. By pointing out that it is "a guidance for those who believe in the existence of that which is beyond human perception", the Qur'an says, in effect, that it will - of necessity - remain a closed book to all whose minds cannot accept this fundamental premise.

Ar-rizq ("provision of sustenance") applies to all that may be of benefit to man, whether it be concrete (like food, property, offspring, etc.) or abstract (like knowledge, piety, etc.). The "spending on others" is mentioned here in one breath with God-consciousness and prayer because it is precisely in such selfless acts that true piety comes to its full fruition. It should be borne in mind that the verb anfaqa (lit., "he spent") is always used in the Qur'an to denote spending freely on, or as a gift to, others, whatever the motive may be.

who believe in the Unseen, who establish Salah (five regular daily prayers) and spend in charity out of what We have provided for their sustenance;
  - Muhammad Farooq-i-Azam Malik
who believe in the unseen,1 establish prayer, and donate from what We have provided for them,
  - Mustafa Khattab

 i.e., the belief in Allah, the angels, and the Day of Judgment.

Who believe in the unseen, and establish worship, and spend of that We have bestowed upon them;
  - Marmaduke Pickthall
Who believe in the Unseen are steadfast in prayer and spend out of what We have provided for them. 27
  - Abdullah Yusuf Ali

All bounties proceed from God. They may be physical gifts, e.g., food, clothing, houses, gardens, wealth, etc. or intangible gifts, e.g., influence, power, birth and the opportunities flowing from it, health, talents, etc. or spiritual gifts, e.g, insight into good and evil, understanding of men, the capacity for love, etc. We are to use all in humility and moderation. But we are also to give out of every one of them something that contributes to the well-being of others. We are to be neither ascetics nor luxurious sybarites, neither selfish misers nor thoughless prodigals.

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2:4
وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْـَٔاخِرَةِ هُمْ يُوقِنُونَ Wa a lla th eena yuminoona bim a onzila ilayka wam a onzila min qablika wabi a l a khirati hum yooqinoon a
and who believe in that which has been bestowed from on high upon thee, [O Prophet,] as well as in that which was bestowed before thy time:5 for it is they who in their innermost are certain of the life to come!
  - Mohammad Asad

This is a reference to one of the fundamental doctrines of the Qur'an: the doctrine of the historical continuity of divine revelation. Life - so the Qur'an teaches us - is not a series of unconnected jumps but a continuous, organic process: and this law applies also to the life of the mind, of which man's religious experience (in its cumulative sense) is a part. Thus, the religion of the Qur'an can be properly understood only against the background of the great monotheistic faiths which preceded it, and which, according to Muslim belief, culminate and achieve their final formulation in the faith of Islam.

who believe in this Revelation (The Qur'an) which is sent to you (O Muhammad) and the Revelations which were sent before you (Torah, Psalms, Gospel...) and firmly believe in the Hereafter.
  - Muhammad Farooq-i-Azam Malik
and who believe in what has been revealed to you 'O Prophet'1 and what was revealed before you, and have sure faith in the Hereafter.
  - Mustafa Khattab

 See Notes on Translation for information about the use of ˹O Prophet˺.

And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the Hereafter.
  - Marmaduke Pickthall
And who believe in the Revelation sent to thee and sent before thy time and (in their hearts) have the assurance of the Hereafter. 28
  - Abdullah Yusuf Ali

Righteousness comes from a secure faith, from sincere devotion to God, and from unselfish service to Man.

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2:5
أُو۟لَـٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ Ol a ika AAal a hudan min rabbihim waol a ika humu almufli h oon a
It is they who follow the guidance [which comes] from their Sustainer; and it is they, they who shall attain to a happy state!
  - Mohammad Asad
They are on True Guidance from their Rabb and they are the ones who will attain salvation.
  - Muhammad Farooq-i-Azam Malik
It is they who are 'truly' guided by their Lord, and it is they who will be successful.
  - Mustafa Khattab
These depend on guidance from their Lord. These are the successful.
  - Marmaduke Pickthall
They are on (true) guidance from their Lord and it is these who will prosper. 29
  - Abdullah Yusuf Ali

Prosperity must be taken as referring to all the kinds of bounty which we discussed in the note to ii. 3 above. The right use of one kind leads to an increase in that and other kinds, and that is prosperity.

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