Surah 2. Al-Baqara

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.

  - Marmaduke Pickthall

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 Scripture whereof there is no doubt, a guidance unto those who ward off (evil).

  - Marmaduke Pickthall

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, and establish worship, and spend of that We have bestowed upon them;

  - Marmaduke Pickthall

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 that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the Hereafter.

  - Marmaduke Pickthall

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

These depend on guidance from their Lord. These are the successful.

  - Marmaduke Pickthall

BEHOLD, as for those who are bent on denying the truth⁶ - it is all one to them whether thou warnest them or dost not warn them: they will not believe.

  - Mohammad Asad

In contrast with the frequently occurring term al-kafirun ("those who deny the truth"), the use of the past tense in alladhina kafaru indicates conscious intent, and is, therefore, appropriately rendered as "those who are bent on denying the truth". This interpretation is supported by many commentators, especially Zamakhshari (who, in his commentary on this verse, uses the expression, "those who have deliberately resolved upon their kufr"). Elsewhere in the Qur'an such people are spoken of as having "hearts with which they fail to grasp the truth, and eyes with which they fail to see, and ears with which they fail to hear" ( 7:179 ). - For an explanation of the terms kufr ("denial of the truth"), kafir ("one who denies the truth"), etc., see note [4] on 74:10 , where this concept appears for the first time in Qur'anic revelation.

In fact, as for those who reject Faith; it is the same, whether you warn them or you don't, they will not believe.

  - Muhammad Farooq-i-Azam Malik

As for the disbelievers, whether thou warn them or thou warn them not it is all one for them; they believe not.

  - Marmaduke Pickthall

God has sealed their hearts and their hearing, and over their eyes is a veil;⁷ and awesome suffering awaits them.

  - Mohammad Asad

A reference to the natural law instituted by God, whereby a person who persistently adheres to false beliefs and refuses to listen to the voice of truth gradually loses the ability to perceive the truth, "so that finally, as it were, a seal is set upon his heart" (Raghib). Since it is God who has instituted all laws of nature - which, in their aggregate, are called sunnat Allah ("the way of God") - this "sealing" is attributed to Him: but it is obviously a consequence of man's free choice and not an act of "predestination". Similarly, the suffering which, in the life to come, is in store for those who during their life in this world have wilfully remained deaf and blind to the truth, is a natural consequence of their free choice - just as happiness in the life to come is the natural consequence of man's endeavour to attain to righteousness and inner illumination. It is in this sense that the Qur'anic references to God's "reward" and "punishment" must be understood.

Allah has sealed their hearts and their hearing, their eyes are covered, and there is a grievous punishment for them.

  - Muhammad Farooq-i-Azam Malik

Allah hath sealed their hearing and their hearts, and on their eyes there is a covering. Theirs will be an awful doom.

  - Marmaduke Pickthall

And there are people who say, "We do believe in God and the Last Day," the while they do not [really] believe.

  - Mohammad Asad

There are some people who say: "We believe in Allah and the Last Day" yet they are not true believers.

  - Muhammad Farooq-i-Azam Malik

And of mankind are some who say: We believe in Allah and the Last Day, when they believe not.

  - Marmaduke Pickthall

They would deceive God and those who have attained to faith - the while they deceive none but themselves, and perceive it not.

  - Mohammad Asad

They try to deceive Allah and the believers. However, they deceive none except themselves yet they do not realize it.

  - Muhammad Farooq-i-Azam Malik

They think to beguile Allah and those who believe, and they beguile none save themselves; but they perceive not.

  - Marmaduke Pickthall

In their hearts is disease, and so God lets their disease increase; and grievous suffering awaits them because of their persistent lying.⁸

  - Mohammad Asad

I.e., before God and man - and to themselves. It is generally assumed that the people to whom this passage alludes in the first instance are the hypocrites of Medina who, during the early years after the hijrah, outwardly professed their adherence to Islam while remaining inwardly unconvinced of the truth of Muhammad's message. However, as is always the case with Qur'anic allusions to contemporary or historical events, the above and the following verses have a general, timeless import inasmuch as they refer to all people who are prone to deceive themselves in order to evade a spiritual commitment.

There is a disease of deception in their heart; and Allah lets their disease increase, and they shall have painful punishment for the lies they have told.

  - Muhammad Farooq-i-Azam Malik

In their hearts is a disease, and Allah increaseth their disease. A painful doom is theirs because they lie.

  - Marmaduke Pickthall

And when they are told, "Do not spread corruption on earth," they answer, "We are but improving things!"

  - Mohammad Asad

When it is said to them: "Do not make mischief on earth," they say: "We make peace."

  - Muhammad Farooq-i-Azam Malik

And when it is said unto them: Make not mischief in the earth, they say: We are peacemakers only.

  - Marmaduke Pickthall

Oh, verily, it is they, they who are spreading corruption - but they perceive it not!⁹

  - Mohammad Asad

It would seem that this is an allusion to people who oppose any "intrusion" of religious considerations into the realm of practical affairs, and thus - often unwittingly, thinking that they are "but improving things" - contribute to the moral and social confusion referred to in the subsequent verse.

Be aware! They are the ones who make mischief but they do not realize it.

  - Muhammad Farooq-i-Azam Malik

Are not they indeed the mischief makers? But they perceive not.

  - Marmaduke Pickthall

And when they are told, "Believe as other people believe," they answer, "Shall we believe as the weak-minded believe?" Oh, verily, it is they, they who are weak-minded - but they know it not!

  - Mohammad Asad

When it is said to them: "Believe as the others believe" they sarcastically ask: "Should we believe like fools?" Be aware! They themselves are the fools, if only they could understand.

  - Muhammad Farooq-i-Azam Malik

And when it is said unto them: Believe as the people believe, they say: Shall we believe as the foolish believe? Are not they indeed the foolish? But they know not.

  - Marmaduke Pickthall

And when they meet those who have attained to faith, they assert, "We believe [as you believe]"; but when they find themselves alone with their evil impulses,¹⁰ they say, "Verily, we are with you; we were only mocking!"

  - Mohammad Asad

Lit., "their satans" (shayatin, pl. of shaytan). In accordance with ancient Arabic usage, this term often denotes people "who, through their insolent persistence in evildoing (tamarrud), have become like satans" (Zamakhshari): an interpretation of the above verse accepted by most of the commentators. However, the term shaytan - which is derived from the verb shatana, "he was [or "became"] remote [from all that is good and true]" (Lisan al-'Arab, Taj al-'Arus) - is often used in the Qur'an to describe the "satanic" (i.e., exceedingly evil) propensities in man's own soul, and especially all impulses which run counter to truth and morality (Raghib).

When they meet the believers they say: "We are believers," but when they are alone with their shaitans, they say: "We are really with you, we were only mocking the believers."

  - Muhammad Farooq-i-Azam Malik

And when they fall in with those who believe, they say: We believe; but when they go apart to their devils they declare: Lo! we are with you; verily we did but mock.

  - Marmaduke Pickthall

God will requite them for their mockery,¹¹ and will leave them for a while in their overweening arrogance, blindly stumbling to and fro:

  - Mohammad Asad

Lit., "God will mock at them". My rendering is in conformity with the generally accepted interpretation of this phrase.

Allah will throw back their mockery on them and leave them alone in their trespasses; so they wander to and fro like blind.

  - Muhammad Farooq-i-Azam Malik

Allah (Himself) doth mock them, leaving them to wander blindly on in their contumacy.

  - Marmaduke Pickthall