Surah 2. Al-Baqara

[for] it is they who have taken error in exchange for guidance; and neither has their bargain brought them gain, nor have they found guidance [elsewhere].

  - Mohammad Asad

These are the people who barter guidance for error: but their bargain is profitless and they are not going to be guided.

  - Muhammad Farooq-i-Azam Malik

They are the ones who trade guidance for misguidance. But this trade is profitless, and they are not 'rightly' guided.

  - Mustafa Khattab

These are they who purchase error at the price of guidance, so their commerce doth not prosper, neither are they guided.

  - Marmaduke Pickthall

These are they who have bartered guidance for error: but their traffic is profitless and they have lost true direction.

  - Abdullah Yusuf Ali

Their parable is that of people who kindle a fire: but as soon as it has illumined all around them, God takes away their light and leaves them in utter darkness, wherein they cannot see:

  - Mohammad Asad

Their example is that of a man who kindled a fire; when it illuminated all around him Allah took away the light (their eyesight) and left them in utter darkness: they could see nothing.

  - Muhammad Farooq-i-Azam Malik

Their example is that of someone who kindles a fire, but when it lights up all around them, Allah takes away their light, leaving them in complete darkness- unable to see.

  - Mustafa Khattab

Their likeness is as the likeness of one who kindleth fire, and when it sheddeth its light around him Allah taketh away their light and leaveth them in darkness, where they cannot see,

  - Marmaduke Pickthall

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. ³⁸

  - Abdullah Yusuf Ali

The man wanted light; he only kindled a fire. It produced a blaze, and won the applause of all around. But it did not last long. When the flame when out as was inevitable, the darkness was worse than before. And they all lost their way. So hypocrisy, deception, arrogant compromise with evil, cynicism, or duplicity may win temporary applause. But the true light of faith and sincerity is wanting, and therefore it must mislead and ruin all concerned. In the consternation they cannot speak or hear each other, and of course they cannot see; so they end like the deliberate rejecters of Faith (ii. 7), wildly groping about, dumb, deaf and blind.

deaf, dumb, blind - and they cannot turn back.

  - Mohammad Asad

Deaf, dumb, and blind, they will never return to the Right Way.

  - Muhammad Farooq-i-Azam Malik

They are 'wilfully' deaf, dumb, and blind, so they will never return 'to the Right Path'.

  - Mustafa Khattab

Deaf, dumb and blind; and they return not

  - Marmaduke Pickthall

Deaf dumb and blind they will not return (to the path).

  - Abdullah Yusuf Ali

Or [the parable] of a violent cloudburst in the sky, with utter darkness, thunder and lightning: they put their fingers into their ears to keep out the peals of thunder, in terror of death; but God encompasses [with His might] all who deny the truth.

  - Mohammad Asad

Or another example is that of a dark storm-cloud in the sky charged with thunder and lightning. They press their fingers into their ears at the sound of each stunning thunderclap for fear of death: Allah is encircling the unbelievers from all sides.

  - Muhammad Farooq-i-Azam Malik

Or 'those caught in' a rainstorm from the sky with darkness, thunder, and lightning. They press their fingers into their ears at the sound of every thunder-clap for fear of death. And Allah encompasses the disbelievers 'by His might'.

  - Mustafa Khattab

Or like a rainstorm from the sky, wherein is darkness, thunder and the flash of lightning. They thrust their fingers in their ears by reason of the thunder-claps, for fear of death. Allah encompasseth the disbelievers (in His guidance).

  - Marmaduke Pickthall

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! ³⁹

  - Abdullah Yusuf Ali

A wonderfully graphic and powerful simile applying to those who reject Faith. In their self-sufficiency they are undisturbed normally. But what happens when a great storm breaks over them? They cover their ears against thunder-claps and the lightning nearly blinds them. They are in mortal fear, but God encompasses them around - even them, for He at all times encompasses all. He gives them rope. In the intervals of deafening noise and blinding flashes, there are moments of steady light and these creatures take advantage of them, but again they are plunged into darkness. Perhaps they curse; perhaps they think that the few moments of effective light are due to their own intelligence! How much wiser would they be if they humbled themselves and sought the light of God!

The lightning well-nigh takes away their sight; whenever it gives them light, they advance therein, and whenever darkness falls around them, they stand still. And if God so willed, He could indeed take away their hearing and their sight:¹² for, verily, God has the power to will anything.

  - Mohammad Asad

The obvious implication is: "but He does not will this" - that is, He does not preclude the possibility that "those who have taken error in exchange for guidance" may one day perceive the truth and mend their ways. The expression "their hearing and their sight" is obviously a metonym for man's instinctive ability to discern between good and evil and, hence, for his moral responsibility. - In the parable of the "people who kindle a fire" we have, I believe, an allusion to some people's exclusive reliance on what is termed the "scientific approach" as a means to illumine and explain all the imponderables of life and faith, and the resulting arrogant refusal to admit that anything could be beyond the reach of man's intellect. This "overweening arrogance", as the Qur'an terms it, unavoidably exposes its devotees - and the society dominated by them - to the lightning of disillusion which "well-nigh takes away their sight", i.e., still further weakens their moral perception and deepens their "terror of death".

The lightning terrifies them as if it was going to snatch away their eyesight; whenever it flashes they walk on; when it becomes dark, they stand still. And if Allah wanted He could have totally taken away their hearing and their sight; for Allah has power over everything.

  - Muhammad Farooq-i-Azam Malik

It is as if the lightning were about to snatch away their sight. Whenever lightning strikes, they walk in its light, but when darkness covers them, they stand still. Had Allah willed, He could have taken away their hearing and sight. Surely Allah is Most Capable of everything.

  - Mustafa Khattab

The lightning almost snatcheth away their sight from them. As often as it flasheth forth for them they walk therein, and when it darkeneth against them they stand still. If Allah willed, He could destroy their hearing and their sight. Lo! Allah is Able to do all things.

  - Marmaduke Pickthall

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.

  - Abdullah Yusuf Ali

O MANKIND! Worship your Sustainer, who has created you and those who lived before you, so that you might remain conscious of Him

  - Mohammad Asad

O Mankind! Worship your Rabb Who created you and created those who came before you; by doing this you may expect to guard yourself against evil.

  - Muhammad Farooq-i-Azam Malik

O humanity! Worship your Lord, Who created you and those before you, so that you may become mindful 'of Him'.

  - Mustafa Khattab

O mankind! Worship your Lord, Who hath created you and those before you, so that ye may ward off (evil).

  - Marmaduke Pickthall

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. ⁴⁰

  - Abdullah Yusuf Ali

For Taqwa see ii. 2 n. 26. I connect this dependent clause with "adore, etc." above, though it could be connected with "created". According to my construction the argument will be as follows. Adoration is the act of the highest and humblest reverence and worship. When you get into that relationship with God, Who is your Creator and Guardian, your faith produces works of righteousness. It is a chance given you: will you exercise your free will and take it? If you do, your whole nature will be transformed.

who has made the earth a resting-place for you and the sky a canopy, and has sent down water from the sky and thereby brought forth fruits for your sustenance: do not, then, claim that there is any power that could rival God,¹³ when you know [that He is One].

  - Mohammad Asad

Lit., "do not give God any compeers" (andad, pl. of nidd). There is full agreement among all commentators that this term implies any object of adoration to which some or all of God's qualities are ascribed, whether it be conceived as a deity "in its own right" or a saint supposedly possessing certain divine or semi-divine powers. This meaning can be brought out only by a free rendering of the above phrase.

It is He Who has made the earth a floor for you and the sky a canopy; and it is He Who sends down rain from the sky for the growth of fruits for your sustenance. Therefore, do not knowingly set up rivals to Allah.

  - Muhammad Farooq-i-Azam Malik

'He is the One' Who has made the earth a place of settlement for you and the sky a canopy; and sends down rain from the sky, causing fruits to grow as a provision for you. So do not knowingly set up equals to Allah 'in worship'.

  - Mustafa Khattab

Who hath appointed the earth a resting-place for you, and the sky a canopy; and causeth water to pour down from the sky, thereby producing fruits as food for you. And do not set up rivals to Allah when ye know (better).

  - Marmaduke Pickthall

Who has made the earth your couch and the heaven 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). ⁴¹

  - Abdullah Yusuf Ali

Further proofs of God's goodness to you are given in this verse. Your whole life, physical and spiritual, depends upon Him. The spiritual is figured by the Canopy of Heaven. The truth has been brought plainly before you. Will you still resist it and go after false gods, the creation of your own fancy? The false gods may be idols, supersititions, Self, or even great or glorious things like Poetry, Art, or Science, when set up as rivals to God. They may be pride of race, pride of birth, pride of wealth or position, pride of power, pride of learning, or even spiritual pride.

And if you doubt any part of what We have bestowed from on high, step by step, upon Our servant [Muhammad],¹⁴ then produce a surah of similar merit, and call upon any other than God to bear witness for you¹⁵ - if what you say is true!

  - Mohammad Asad

I.e., the message of which the doctrine of God's oneness and uniqueness is the focal point. By the use of the word "doubt" (rayb), this passage is meant to recall the opening sentence of this surah: "This divine writ - let there be no doubt about it...", etc. The gradualness of revelation is implied in the grammatical form nazzalna - which is important in this context inasmuch as the opponents of the Prophet argued that the Qur'an could not be of divine origin because it was being revealed gradually, and not in one piece (Zamakhshari).

Lit., "come forward with a surah like it, and call upon your witnesses other than God" - namely, "to attest that your hypothetical literary effort could be deemed equal to any part of the Qur'an." This challenge occurs in two other places as well ( 10:38 and 11:13 , in which latter case the unbelievers are called upon to produce ten chapters of comparable merit); see also 17:88 .

If you are in doubt as to whether the revelations which We have sent to Our servant (Muhammad) are from Us or not, then produce one Surah like this; and call your witnesses (gods that you call upon) besides Allah to assist you, if you are right in your claim.

  - Muhammad Farooq-i-Azam Malik

And if you are in doubt about what We have revealed to Our servant,¹ then produce a sûrah like it and call your helpers other than Allah, if what you say is true.

  - Mustafa Khattab

 Muḥammad (ﷺ).

And if ye are in doubt concerning that which We reveal unto Our slave (Muhammad), then produce a sura or the like thereof, and call your witnesses beside Allah if ye are truthful.

  - Marmaduke Pickthall

And if ye are in doubt as to what We have revealed from time to time to Our servant then produce a Surah like thereunto; and call your witnesses or helpers (if there are any) besides Allah if your (doubts) are true. ⁴²

  - Abdullah Yusuf Ali

How do we know that there is revelation, and that is from God? Here is a concrete test. The Teacher of God's Truth has placed before you many Suras. Can you produce one like it? If there is any one besides God, who can inspire spiritual truth in such noble language, produce your evidence. Or is it that your doubts are merely argumentative, refractory, against your own inner light, or conscience? All true revelation is itself a miracle, and stands on its own merits.

And if you cannot do it - and most certainly you cannot do it - then be conscious of the fire whose fuel is human beings and stones¹⁶ which awaits all who deny the truth!

  - Mohammad Asad

This evidently denotes all objects of worship to which men turn instead of God - their powerlessness and inefficacy being symbolized by the lifelessness of stones - while the expression "human beings" stands here for human actions deviating from the way of truth (cf. Manar I, 197): the remembrance of all of which is bound to increase the sinner's suffering in the hereafter, referred to in the Qur'an as "hell".

But if you are unable to do so, and you can never do so, then fear the Hell fire, whose fuel is men and stones which is prepared for the unbelievers.

  - Muhammad Farooq-i-Azam Malik

But if you are unable to do so- and you will never be able to do so- then fear the Fire fuelled with people and stones, which is prepared for the disbelievers.

  - Mustafa Khattab

And if ye do it not and ye can never do it--then guard yourselves against the fire prepared for disbelievers, whose fuel is of men and stones.

  - Marmaduke Pickthall

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. ⁴³

  - Abdullah Yusuf Ali

If by your own efforts you cannot match the spiritual light, and yet contumaciously reject spiritual Faith, then there will be a fire in your souls, the Punishment that burns up all your cherished idols. Perhaps you will at least fear this penalty, which your self-loving souls can understand. This fire consumes both the worshippers of the False and the Idols which they falsely worship. Can this bring them to their senses? Its power is not only over the feeling, palpitating heart of man (heart in a spiritual sense, as it persists long after the physical heart), but he cannot escape from it even if he imagines himself reduced to inertness like sticks or stones; for it is all-devouring.

But unto those who have attained to faith and do good works give the glad tiding that theirs shall be gardens through which running waters flow. Whenever they are granted fruits therefrom as their appointed sustenance, they will say, "It is this that in days of yore was granted to us as our sustenance!" - for they shall be given something that will recall that [past].¹⁷ And there shall they have spouses pure, and there shall they abide.

  - Mohammad Asad

Lit., "something resembling it". Various interpretations, some of them of an esoteric and highly speculative nature, have been given to this passage. For the manner in which I have translated it I am indebted to Muhammad 'Abduh (in Manar I, 232 f.), who interprets the phrase, "It is this that in days of yore was granted to us as our sustenance" as meaning: "It is this that we have been promised during our life on earth as a requital for faith and righteous deeds." In other words, man's actions and attitudes in this world will be mirrored in their "fruits", or consequences, in the life to come - as has been expressed elsewhere in the Qur'an in the verses, "And he who shall have done an atom's weight of good, shall behold it; and he who shall have done an atom's weight of evil, shall behold it" ({99:7-8}). As regards the reference to "spouses" in the next sentence, it is to be noted that the term zawj (of which azwaj is the plural) signifies either of the two components of a couple - that is, the male as well as the female.

Give glad tidings to those who believe in this Book and do good deeds in accordance with its teachings for them there will be Gardens beneath which rivers flow. Whenever they will be given fruits to eat they will say: "This is similar to the one we used to eat before on earth," for the fruits will resemble the fruits on the earth for their easy identification and enjoyment; and for them there will be chaste virgin spouses, and they shall live therein for ever.

  - Muhammad Farooq-i-Azam Malik

Give good news 'O Prophet' to those who believe and do good that they will have Gardens under which rivers flow. Whenever provided with fruit, they will say, 'This is what we were given before,' for they will be served fruit that looks similar 'but tastes different'. They will have pure spouses,¹ and they will be there forever.

  - Mustafa Khattab

 Residents of Paradise will be in a perfect condition. There will be neither physical impurities such as illness, urination, defecation, or menstruation; nor spiritual blemishes such as jealousy, envy, or hatred.

And give glad tidings (O Muhammad) unto those who believe and do good works; that theirs are Gardens underneath which rivers flow; as often as they are regaled with food of the fruit thereof, they say: This is what was given us aforetime; and it is given to them in resemblance. There for them are pure companions; there for ever they abide.

  - Marmaduke Pickthall

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). ⁴⁴

  - Abdullah Yusuf Ali

This is the antithesis to the last verse. If fire is the symbol of Punishment, the Garden is the symbol of felicity. And what can be more delightful than a Garden where you observe from a picturesque height a beautiful landscape round you, - rivers flowing with cyrstal water, and fruit trees of which the choicest fruit is before you. The fruit of goodness is goodness, similar, but choicer in every degree of ascent. You think it is the same, but it is because of your past experiences and associations of memory. Then there is companionship. If sex is suggested, its physical associations are at once negatived by the addition of the word Mutahharatun "pure and holy." The Arabic epithet is in the intensive form, and must be translated by two adjectives denoting purity in the highest degree. The Companionship is that of souls and applies to both sexes in the physical world of men and women. And this felicity is not a mere passing phase but will abide beyond the realms of Time.

Behold, God does not disdain to propound a parable of a gnat, or of something [even] less than that.¹⁸ Now, as for those who have attained to faith, they know that it is the truth from their Sustainer - whereas those who are bent on denying the truth say, "What could God mean by this parable?" In this way does He cause many a one to go astray, just as He guides many a one aright: but none does He cause thereby to go astray save the iniquitous,

  - Mohammad Asad

Lit., "something above it", i.e., relating to the quality of smallness stressed here - as one would say, "such-and-such a person is the lowest of people, and even more than that" (Zamakhshari). The reference to "God's parables", following as it does immediately upon a mention of the gardens of paradise and the suffering through hell-fire in the life to come, is meant to bring out the allegorical nature of this imagery.

Allah does not mind using the similitude of a gnat or an even more insignificant creature to teach a lesson. Those who believe know that it is the truth from their Rabb; but the unbelievers say: "What does Allah mean by such a similitude?" By such a similitude Allah confounds many and enlightens many. He confounds none except the transgressors:

  - Muhammad Farooq-i-Azam Malik

Surely Allah does not shy away from using the parable of a mosquito or what is even smaller. As for the believers, they know that it is the truth from their Lord. And as for the disbelievers, they argue, 'What does Allah mean by such a parable?' Through this 'test', He leaves many to stray, and guides many. And He leaves none to stray except the rebellious-

  - Mustafa Khattab

Lo! Allah disdaineth not to coin the similitude even of a gnat. Those who believe know that it is the truth from their Lord; but those who disbelieve say: What doth Allah wish (to teach) by such a similitude? He misleadeth many thereby, and He guideth many thereby; and He misleadeth thereby only miscreants;

  - Marmaduke Pickthall

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). ⁴⁵

  - Abdullah Yusuf Ali

The word for "the lowest" in the original Arabic means a gnat, a byword in the Arabic language for the weakest of creatures. In xxix 41, which was revealed before this Sura, the similtutde of the Spider was used, and similarly in xxii 73, there is the similitude of the Fly. For similitudes taken from magnificent forces of nature, expressed in exalted language, see ii. 19 above. To God all His creation has some special meaning appropriate to itself, and some of what we consider the lowest creatures have wonderful aptitudes, e.g., the spider of the fly. Parables like these may be an occasion of stumbling to those "who forsake the path"; in other words those who deliberately shut their eyes to God's Signs, and their Penalty is attributed to God, the Cause of all causes. But lest there should be misunderstanding, it is immediately added that the stumbling and offence only occur as the result of the sinner's own choice of the wrong course. Verses 26 and 27 form one sentence and should be read together. "Forsaking the path" is defined in ii. 27, viz., breaking solemn covenants which the sinner's own soul had ratified, causing division among mankind, who were meant to be one brotherhood, and doing as much mischief as possible in the life on this earth, for the life beyond will be on another plane, where no rope will be given to evil.

who break their bond with God after it has been established [in their nature],¹⁹ and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers.

  - Mohammad Asad

The "bond with God" (conventionally translated as "God's covenant") apparently refers here to man's moral obligation to use his inborn gifts - intellectual as well as physical - in the way intended for them by God. The "establishment" of this bond arises from the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus, to a gradual cognition of God's will with reference to his own behaviour. This interpretation of the "bond with God" seems to be indicated by the fact that there is no mention of any specific "covenant" in either the preceding or the subsequent verses of the passage under consideration. The deliberate omission of any explanatory reference in this connection suggests that the expression "bond with God" stands for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience: namely, that innate relationship with God which makes Him "closer to man than his neck-vein" ( 50:16 ). For an explanation of the subsequent reference to "what God has bidden to be joined", see surah {13}, note [43].

those who break Allah's Covenant after accepting it, and who cut aside what Allah has ordered to be united and cause mischief on earth. It is they who are the losers.

  - Muhammad Farooq-i-Azam Malik

those who violate Allah's covenant after it has been affirmed, break whatever 'ties' Allah has ordered to be maintained, and spread corruption in the land. It is they who are the 'true' losers.

  - Mustafa Khattab

Those who break the covenant of Allah after ratifying it and sever that which Allah ordered to be joined, and (who) make mischief in the earth: Those are they who are the losers

  - Marmaduke Pickthall

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.

  - Abdullah Yusuf Ali

How can you refuse to acknowledge God, seeing that you were lifeless and He gave you life, and that He will cause you to die and then will bring you again to life, whereupon unto Him you will be brought back?

  - Mohammad Asad

How can you deny Allah? Did He not give you life when you were lifeless; and will He not cause you to die and again bring you to life; and will you not ultimately return to Him ?

  - Muhammad Farooq-i-Azam Malik

How can you deny Allah? You were lifeless and He gave you life, then He will cause you to die and again bring you to life, and then to Him you will 'all' be returned.

  - Mustafa Khattab

How disbelieve ye in Allah when ye were dead and He gave life to you! Then he will give you death, then life again, and then unto Him ye will return.

  - Marmaduke Pickthall

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. ⁴⁶

  - Abdullah Yusuf Ali

In the preceeding verses God has used various arguments. He has recalled His goodness (ii. 21-22); resolved doubts (ii. 23); plainly set forth the penalty of wrong-doing (ii. 24); given glad tidings (ii. 25), shown how misunderstandings arise from a deliberate rejection of the light and breach of the Covenant (ii. 26-27). Now (ii. 28-29) He pleads with His creatures and appeals to their own subjective feelings. He brought you into being. The mysteries of life and death are in His hands. When you die on this earth, that is not the end. You were of Him, and you must return to Him. Look around you and realize your own dignity; it is from Him. The immeasurable depths of space above and around you may stagger you. They are part of His plan. What you have imagined as the seven firmaments (and any other scheme you may construct) bears witness to His design of order and perfection, for His knowledge (unlike yours) is all-comprehending. And yet will you deliberately reject or obscure or deaden the faculty of Faith which has been put into you?

He it is who has created for you all that is on earth, and has applied His design to the heavens and fashioned them into seven heavens;²⁰ and He alone has full knowledge of everything.

  - Mohammad Asad

The term sama' ("heaven" or "sky") is applied to anything that is spread like a canopy above any other thing. Thus, the visible skies which stretch like a vault above the earth and form, as it were, its canopy, are called sama': and this is the primary meaning of this term in the Qur'an; in a wider sense, it has the connotation of "cosmic system". As regards the "seven heavens", it is to be borne in mind that in Arabic usage - and apparently in other Semitic languages as well - the number "seven" is often synonymous with "several" (see Lisan al-'Arab), just as "seventy" or "seven hundred" often means many or "very many" (Taj al-'Arus). This, taken together with the accepted linguistic definition that "every sama' is a sama' with regard to what is below it" (Raghib), may explain the "seven heavens" as denoting the multiplicity of cosmic systems. - For my rendering of thumma, at the beginning of this sentence, as "and", see surah {7}, first part of note [43].

It is He Who has created for you all that there is in the earth; and directed Himself towards the sky and fashioned it into seven heavens. He has perfect knowledge of everything.

  - Muhammad Farooq-i-Azam Malik

He is the One Who created everything in the earth for you. Then He turned towards the heaven, forming it into seven heavens. And He has 'perfect' knowledge of all things.

  - Mustafa Khattab

He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is Knower of all things.

  - Marmaduke Pickthall

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.

  - Abdullah Yusuf Ali

AND LO !²¹ Thy Sustainer said unto the angels: "Behold, I am about to establish upon earth one who shall inherit it."²² They said: "Wilt Thou place on it such as will spread corruption thereon and shed blood - whereas it is we who extol Thy limitless glory, and praise Thee, and hallow Thy name?" [God] answered: "Verily, I know that which you do not know."

  - Mohammad Asad

The interjection "lo" seems to be the only adequate rendering, in this context, of the particle idh, which is usually - and without sufficient attention to its varying uses in Arabic construction - translated as "when". Although the latter rendering is often justified, idh is also used to indicate "the sudden, or unexpected, occurrence of a thing" (cf. Lane I, 39), or a sudden turn in the discourse. The subsequent allegory, relating as it does to the faculty of reason implanted in man, is logically connected with the preceding passages.

Lit., "establish on earth a successor" or a "vice-gerent". The term khalifah - derived from the verb khalafa, "he succeeded [another]" - is used in this allegory to denote man's rightful supremacy on earth, which is most suitably rendered by the expression "he shall inherit the earth" (in the sense of being given possession of it). See also 6:165 , 27:62 and 35:39 , where all human beings are spoken of as khala'if al-ard.

Note that occasion, when your Rabb said to the angels: I am going to place a vicegerent on earth. The angels said: "Will You place there one who will make mischief and shed blood while we sing Your praises and glorify Your name?" Allah said: "I know what you know not."

  - Muhammad Farooq-i-Azam Malik

'Remember' when your Lord said to the angels, 'I am going to place a successive 'human' authority on earth.' They asked 'Allah', 'Will You place in it someone who will spread corruption there and shed blood while we glorify Your praises and proclaim Your holiness?' Allah responded, 'I know what you do not know.'¹

  - Mustafa Khattab

 Allah knew that there would be many righteous people who would do good, make peace, and stand up for justice. Since humans have free choice, whoever chooses to believe and do good is better in the sight of Allah than all other beings, and whoever chooses to disbelieve and do evil is worse than all other beings. See 98:6-8.

And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth, they said: wilt Thou place therein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctify Thee? He said: Surely I know that which ye know not.

  - Marmaduke Pickthall

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." ⁴⁷

  - Abdullah Yusuf Ali

It would seem that the angels, though holy and pure, and endued with power from God, yet represented only one side of Creation. We may imagine them without passion or emotion, of which the highest flower is love. If man was to be endued with emotions, those emotions would lead him to the highest and drag him to the lowest. The power of will or choosing would have to go with them, in order that man might steer his own bark. This power of will (when used aright) gave him to some extent a mastery over his own fortunes and over nature, thus bringing him nearer to the God-like nature which has supreme mastery and will. We may suppose the angels had no independent wills of their own; their perfection in other ways reflected God's perfection but could not raise them to the dignity of vicegerency. The perfect vicegerent is he who has the power of initiative himself, but whose independent action always reflects perfectly the will of his Principal. The distinction is expressed by Shakespeare (Sonnet 94) in those fine lines: "They are the lords and owners of their faces. Others but stewards of their excellence." The angels in their one-sidedness saw only the mischief consequent on the misuse of the emotional nature by man; perhaps they also, being without emotions, did not understand the whole of God's nature, which gives and asks for love. In humility and true devotion to God, they remonstrate; we must not imagine the least tinge of jealousy, as they are without emotion. This mystery of love being above them, they are told that they do not know and they acknowledge (in ii. 32 below) not their fault (for there is no question of fault) but their imperfection of knowledge. At the same time, the matter is brought home to them when the actual capacities of man are shown to them (ii. 31, 33).