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Surah 2. Al-Baqara

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2:101
وَلَمَّا جَآءَهُمْ رَسُولٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ كِتَـٰبَ ٱللَّهِ وَرَآءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ Walamm a j a ahum rasoolun min AAindi All a hi mu s addiqun lim a maAAahum naba th a fareequn mina alla th eena ootoo alkit a ba kit a ba All a hi war a a th uhoorihim kaannahum l a yaAAlamoon a
And [even now,] when there has come unto them an apostle from God, confirming the truth already in their possession, some of those who were granted revelation aforetime cast the divine writ behind their backs as though unaware [of what it says],81
  - Mohammad Asad

The divine writ referred to here is the Torah. By disregarding the prophecies relating to the coming of the Arabian Prophet, contained in Deuteronomy xviii, 15, 18 (see note [33] above), the Jews rejected, as it were, the whole of the revelation granted to Moses (Zamakhshari; also 'Abduh in Manar I, 397).

Whenever there came to them a Rasool from Allah confirming their own Holy Book, a group from those to whom the Holy book were given cast off the Book of Allah behind their backs as if they knew nothing about it,
  - Muhammad Farooq-i-Azam Malik
Now, when a messenger from Allah has come to them- confirming their own Scriptures- some of the People of the Book cast the Book of Allah behind their backs as if they did not know.
  - Mustafa Khattab
And when there cometh unto them a messenger from Allah, confirming that which they possess, a party of those who have received the Scripture fling the Scripture of Allah behind their backs as if they knew not,
  - Marmaduke Pickthall
And when came to them an Apostle from Allah confirming what was with them a party of the people of the Book threw away the Book of Allah behind their backs as if (it had been something) they did not know! 102
  - Abdullah Yusuf Ali

I think that by "the Book of God" here is meant, not the Qur-an, but the Book which the People of the Book had been given, viz., the previous Revelations. The argument is that Muhammad's Message was similar to Revelations which they had already received, and if they had looked into their own Books honestly and sincerely, they would have found proofs in them to show that the new Message was true and from God. But they ignored their own Books or twisted or distorted them according to their own fancies. Worse, they followed something which was actually false and mischeivous and inspired by the evil one. Such was the belief in magic and sorcery. These are described in the next verse in terms referring to the beliefs and practices of the "People of the Book."

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2:102
وَٱتَّبَعُوا۟ مَا تَتْلُوا۟ ٱلشَّيَـٰطِينُ عَلَىٰ مُلْكِ سُلَيْمَـٰنَ ۖ وَمَا كَفَرَ سُلَيْمَـٰنُ وَلَـٰكِنَّ ٱلشَّيَـٰطِينَ كَفَرُوا۟ يُعَلِّمُونَ ٱلنَّاسَ ٱلسِّحْرَ وَمَآ أُنزِلَ عَلَى ٱلْمَلَكَيْنِ بِبَابِلَ هَـٰرُوتَ وَمَـٰرُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَآ إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِۦ بَيْنَ ٱلْمَرْءِ وَزَوْجِهِۦ ۚ وَمَا هُم بِضَآرِّينَ بِهِۦ مِنْ أَحَدٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا۟ لَمَنِ ٱشْتَرَىٰهُ مَا لَهُۥ فِى ٱلْـَٔاخِرَةِ مِنْ خَلَـٰقٍ ۚ وَلَبِئْسَ مَا شَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ Wa i ttabaAAoo m a tatloo a l shshay at eenu AAal a mulki sulaym a na wam a kafara sulaym a nu wal a kinna a l shshay at eena kafaroo yuAAallimoona a l nn a sa a l ssi h ra wam a onzila AAal a almalakayni bib a bila h a roota wam a roota wam a yuAAallim a ni min a h adin h att a yaqool a innam a na h nu fitnatun fal a takfur fayataAAallamoona minhum a m a yufarriqoona bihi bayna almari wazawjihi wam a hum bi da rreena bihi min a h adin ill a bii th ni All a hi wayataAAallamoona m a ya d urruhum wal a yanfaAAuhum walaqad AAalimoo lamani ishtar a hu m a lahu fee al a khirati min khal a qin walabisa m a sharaw bihi anfusahum law k a noo yaAAlamoon a
and follow [instead] that which the evil ones used to practice during Solomon's reign - for it was not Solomon who denied the truth, but those evil ones denied it by teaching people sorcery82 -; and [they follow] that which has come down through the two angels in Babylon, Harut and Marut - although these two never taught it to anyone without first declaring, "We are but a temptation to evil: do not, then, deny [God's] truth!"83 And they learn from these two how to create discord between a man and his wife; but whereas they can harm none thereby save by God's leave, they acquire a knowledge that only harms themselves and does not benefit them - although they know, indeed, that he who acquires this [knowledge] shall have no share in the good of the life to come.84 For, vile indeed is that [art] for which they have sold their own selves - had they but known it!
  - Mohammad Asad

The expression ash-shayatin, here rendered as "the evil ones", apparently refers to human beings, as has been pointed out by Tabari, Razi, etc., but may also allude to the evil, immoral impulses within man's heart (see note [10] on verse {14} of this surah). The above parenthetic sentence constitutes the Qur'anic refutation of the Biblical statement that Solomon had been guilty of idolatrous practices (see I Kings xi, 1-10), as well as of the legend that he was the originator of the magic arts popularly associnted with his name.

This "declaration" circumscribes, metonymically, man's moral duty to reject every attempt at "sorcery" inasmuch as - irrespective of whether it succeeds or fails - it aims at subverting the order of nature as instituted by God. - As regards the designation of Harut and Marut, most of the readings of the Qur'an give the spelling malakayn ("the two angels"); but it is authentically recorded (see Tabari, Zamakhshari, Baghawi, Razi, etc.) that the great Companion of the Prophet, Ibn 'Abbas, as well as several learned men of the next generation - e.g., Al-Hasan al-Basri, Abu 'l-Aswad and Ad-Dahhak - read it as malikayn ("the two kings"). I myself incline to the latter reading; but since the other is more generally accepted, I have adopted it here. Some of the commentators are of the opinion that, whichever of the two readings is followed, it ought to be taken in a metaphorical sense, namely, "the two kingly persons", or "the two angelic persons": in this they rely on a saying of Ibn 'Abbas to the effect that Harut and Marut were "two men who practiced sorcery in Babylon" (Baghawi; see also Manar I, 402). At any rate, it is certain that from very ancient times Babylon was reputed to be the home of magic arts, symbolized in the legendary persons - perhaps kings - Harut and Marut; and it is to this legend that the Qur'an refers with a view to condemning every attempt at magic and sorcery, as well as all preoccupation with occult sciences in general.

The above passage does not raise the question as to whether there is an objective truth in the occult phenomena loosely described as "magic", or whether they are based on self-deception. The intent here is no more and no less than to warn man that any attempt at influencing the course of events by means which - at least in the mind of the person responsible for it - have a "supernatural" connotation is a spiritual offence, and must inevitably result in a most serious damage to their author's spiritual status.

and accepted what the shaitans falsely attributed to the kingdom of Sulaiman; not that Sulaiman was an unbeliever, it was the shaitans who were unbelievers: they taught witchcraft to the people and that which was revealed to the two angels, Harut and Marut in the city of Babylon. Yet these two angels never taught magic to anyone without saying: "We have been sent to tempt you; do not renounce your faith." Inspite of this warning those people kept on learning, from the angels, the magic which could cause discord between husband and wife; although they could harm none with it except with Allah's permission. They learned, indeed, what harmed them and did not profit them; even though they knew fully well that the buyers of magic would have no share in the happiness of the Hereafter. Surely, they sold their souls for a bad price, if they could understand it!
  - Muhammad Farooq-i-Azam Malik
They 'instead' followed the magic promoted by the devils during the reign of Solomon. Never did Solomon disbelieve, rather the devils disbelieved. They taught magic to the people, along with what had been revealed to the two angels, Harut and Marut, in Babylon.1 The two angels never taught anyone without saying, 'We are only a test 'for you', so do not abandon 'your' faith.' Yet people learned 'magic' that caused a rift 'even' between husband and wife; although their magic could not harm anyone except by Allah's Will. They learned what harmed them and did not benefit them- although they already knew that whoever buys into magic would have no share in the Hereafter. Miserable indeed was the price for which they sold their souls, if only they knew!
  - Mustafa Khattab

 The two angels, Hârût and Mârût, were sent to enlighten the people in Babylon so they would not confuse magic tricks with miracles. Still some people abused this knowledge, causing mischief in the land. These practices persisted until the time of Solomon, who himself was falsely accused of utilizing magic to run his kingdom, subdue the jinn, and control the wind.

And follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angels) people learn that by which they cause division between man and wife; but they injure thereby no one save by Allah's leave. And they learn that which harmeth them and profiteth them not. And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew.
  - Marmaduke Pickthall
They followed what the evil ones gave out (falsely) against the power of Solomon; the blasphemers were not Solomon but the evil ones teaching men magic and such things as came down at Babylon to the angels Harut and Marut. But neither of these taught anyone (such things) without saying: "We are only for trial so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls if they but knew! 103 104 105
  - Abdullah Yusuf Ali

This is a continuation of the argument in ii. 101. The People of the Book, instead of sticking to the plain Books of Revelations, and seeking to do the will of God ran after all sorts of occult knowledge, most of which was false and evil. Many wonderful tales of occult power attributed the power of Solomon to magic. But Solomon dealt in not arts of evil. It was the powers of evil that pretended to force the laws of nature and the will of God; such a pretense is plainly blasphemy.

This verse has been interpreted variously. Whe were Harut and Marut? What did they teach? Why did they teach it? The view which commends itself to me is that of the Tafsir Haqqani following Baidhawi and the Tafsir Kabir. The word "angels" as applied to Harut and Marut is figurative. It means "good men, of knowledge, science (or wisdom) and power." In modern language the word "angel" is applied to a good and beautiful woman. The earlier tradition made angels masculine, and applied to them the attributes which I have mentioned, along with the attribute of beauty, which was implied in goodness, knowledge, wisdom, and power.

What the evil ones learnt from Harut and Marut (see last note) they turned to evil. When mixed with fraud and deception, it appeared as charms and spells of love potions. They did nothing but cause discord between the sexes. But of course their power was limited to the extent to which God permitted the evil to work, for His grace protected all who sought His guidance and repented and returned to Him. But apart from the harm that these false pretenders might do to others, the chief harm which they did was to their own souls. They sold themselves into slavery to the Evil One, as is shown in the allegory of Goethe's Faust. That allegory dealt with the individual soul. Here the tragedy is shown to occur not only to individuals but to whole groups of people, for example, the People of the Book. Indeed the story might be extended indefinitely.

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2:103
وَلَوْ أَنَّهُمْ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَمَثُوبَةٌ مِّنْ عِندِ ٱللَّهِ خَيْرٌ ۖ لَّوْ كَانُوا۟ يَعْلَمُونَ Walaw annahum a manoo wa i ttaqaw lamathoobatun min AAindi All a hi khayrun law k a noo yaAAlamoon a
And had they but believed and been conscious of Him, reward from God would indeed have brought them good - had they but known it!
  - Mohammad Asad
If they would have believed (accepted Islam) and kept themselves away from evil, there would have been a better reward from Allah, if they could understand it!
  - Muhammad Farooq-i-Azam Malik
If only they were faithful and mindful 'of Allah', there would have been a better reward from Allah, if only they knew!
  - Mustafa Khattab
And if they had believed and kept from evil, a recompense from Allah would be better, if they only knew.
  - Marmaduke Pickthall
If they had kept their faith and guarded themselves from evil far better had been the reward from their Lord if they but knew!
  - Abdullah Yusuf Ali

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2:104
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقُولُوا۟ رَٰعِنَا وَقُولُوا۟ ٱنظُرْنَا وَٱسْمَعُوا۟ ۗ وَلِلْكَـٰفِرِينَ عَذَابٌ أَلِيمٌ Y a ayyuh a alla th eena a manoo l a taqooloo r a AAin a waqooloo on th urn a wa i smaAAoo walilk a fireena AAa tha bun aleem un
O YOU who have attained to faith! Do not say [to the Prophet], "Listen to us," but rather say, "Have patience with us," and hearken [unto him], since grievous suffering awaits those who deny the truth.85
  - Mohammad Asad

This admonition, addressed in the first instance to the contemporaries of the Prophet, has - as so often in the Qur'an - a connotation that goes far beyond the historical circumstances that gave rise to it. The Companions were called upon to approach the Prophet with respect and to subordinate their personal desires and expectations to the commandments of the Faith revealed through him: and this injunction remains valid for every believer and for all times.

O Believers, do not say to our Rasool: "Ra'ina" (an ambiguous word for: "Listen, may you become deaf" or "Our shepherd" or in Judeo-Arabic language conveys the sense, "our evil one.") But say "Unzurna" ("look upon" us "or pay attention" to us) and listen to him carefully; and remember that there is a painful punishment for the unbelievers.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not say, 'Ra'ina' But say, 'Unzurna,' and listen 'attentively'.1 And the disbelievers will suffer a painful punishment.
  - Mustafa Khattab

 Some of the disbelievers used to  play with words when they addressed the Prophet (ﷺ) in order to ridicule him. So instead of saying, râ’ina “listen to us,” they would say, râ’îna “our shepherd” or “the foolish among us.” They would say loudly, “We listen,” then whisper, “but we disobey!” and say, “Hear us,” then, “may you never hear!” They used to say to each other, “If he had truly been a prophet of Allah, he would have known that we are mocking him.” Therefore, this verse (along with  4:46) was revealed commanding the believers to avoid such words altogether. Better words are recommended.

O ye who believe, say not (unto the Prophet): "Listen to us" but say "Look upon us," and be ye listeners. For disbelievers is a painful doom.
  - Marmaduke Pickthall
O ye of Faith! say not (to the Apostle) words of ambiguous import but words of respect; and hearken (to him); to those without faith is a grievous punishment. 105
  - Abdullah Yusuf Ali

What the evil ones learnt from Harut and Marut (see last note) they turned to evil. When mixed with fraud and deception, it appeared as charms and spells of love potions. They did nothing but cause discord between the sexes. But of course their power was limited to the extent to which God permitted the evil to work, for His grace protected all who sought His guidance and repented and returned to Him. But apart from the harm that these false pretenders might do to others, the chief harm which they did was to their own souls. They sold themselves into slavery to the Evil One, as is shown in the allegory of Goethe's Faust. That allegory dealt with the individual soul. Here the tragedy is shown to occur not only to individuals but to whole groups of people, for example, the People of the Book. Indeed the story might be extended indefinitely.

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2:105
مَّا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَـٰبِ وَلَا ٱلْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَٱللَّهُ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ M a yawaddu alla th eena kafaroo min ahli alkit a bi wal a almushrikeena an yunazzala AAalaykum min khayrin min rabbikum wa A ll a hu yakhta ss u bira h matihi man yash a o wa A ll a hu th oo alfa d li alAAa th eem i
Neither those from among the followers of earlier revelation who are bent on denying the truth, nor those who ascribe divinity to other beings beside God, would like to see any good86 ever bestowed upon you from on high by your Sustainer; but God singles out for His grace whom He wills - for God is limitless in His great bounty.
  - Mohammad Asad

I.e., revelation - which is the highest good. The allusion here is to the unwillingness of the Jews and the Christians to admit that revelation could have been bestowed on any community but their own.

The unbelievers among the People of the Book, and the Mushrikin, would never wish that any good be sent down to you, O Muhammad, from your Rabb, but Allah chooses for His special Mercy whom He pleases, and Allah is the most Graceful.
  - Muhammad Farooq-i-Azam Malik
The disbelievers from the People of the Book and the polytheists would not want you to receive any blessing from your Lord, but Allah selects whoever He wills for His mercy. And Allah is the Lord of infinite bounty.
  - Mustafa Khattab
Neither those who disbelieve among the People of the Scripture nor the idolaters love that there should be sent down unto you any good thing from your Lord. But Allah chooseth for His mercy whom He will, and Allah is of infinite bounty.
  - Marmaduke Pickthall
It is never the wish of those without faith among the people of the Book nor of the Pagans that anything good should come down to you from your Lord. But Allah will choose for His special Mercy whom He will for Allah is Lord of grace abounding.
  - Abdullah Yusuf Ali

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2:106
مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَآ أَوْ مِثْلِهَآ ۗ أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ M a nansakh min a yatin aw nunsih a nati bikhayrin minh a aw mithlih a alam taAAlam anna All a ha AAal a kulli shayin qadeer un
Any message which We annul or consign to oblivion We replace with a better or a similar one.87 Dost thou not know that God has the power to will anything?
  - Mohammad Asad

The principle laid down in this passage - relating to the supersession of the Biblical dispensation by that of the Qur'an - has given rise to an erroneous interpretation by many Muslim theologians. The word ayah ("message") occurring in this context is also used to denote a "verse" of the Qur'an (because every one of these verses contains a message). Taking this restricted meaning of the term ayah, some scholars conclude from the above passage that certain verses of the Qur'an have been "abrogated" by God's command before the revelation of the Qur'an was completed. Apart from the fancifulness of this assertion - which calls to mind the image of a human author correcting, on second thought, the proofs of his manuscript, deleting one passage and replacing it with another - there does not exist a single reliable Tradition to the effect that the Prophet ever declared a verse of the Qur'an to have been "abrogated". At the root of the so-called "doctrine of abrogation" may lie the inability of some of the early commentators to reconcile one Qur'anic passage with another: a difficulty which was overcome by declaring that one of the verses in question had been "abrogated". This arbitrary procedure explains also why there is no unanimity whatsoever among the upholders of the "doctrine of abrogation" as to which, and how many, Qur'an-verses have been affected by it; and, furthermore, as to whether this alleged abrogation implies a total elimination of the verse in question from the context of the Qur'an, or only a cancellation of the specific ordinance or statement contained in it. In short, the "doctrine of abrogation" has no basis whatever in historical fact, and must be rejected. On the other hand, the apparent difficulty in interpreting the above Qur'anic passage disappears immediately if the term ayah is understood, correctly, as "message", and if we read this verse in conjunction with the preceding one, which states that the Jews and the Christians refuse to accept any revelation which might supersede that of the Bible: for, if read in this way, the abrogation relates to the earlier divine messages and not to any part of the Qur'an itself.

We do not abrogate any of Our verses of the Qur'an or cause it to be forgotten except that We substitute it with something better or similar; don't you know that Allah has full power over everything?
  - Muhammad Farooq-i-Azam Malik
If We ever abrogate1 a verse or cause it to be forgotten, We replace it with a better or similar one. Do you not know that Allah is Most Capable of everything?
  - Mustafa Khattab

 The Quran was revealed over a period of twenty-three years. New rules were introduced when the believers were ready to accept and apply them. Replacing a ruling with another is called abrogation (naskh). For example, alcohol consumption was forbidden over three stages (see 2:219, 4:43, and 5:90, respectively). Some of the Prophet’s companions said, “If drinking had been forbidden from day one, no one would have accepted Islam!”

Such of Our revelations as We abrogate or cause to be forgotten, we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things?
  - Marmaduke Pickthall
None of Our revelations do We abrogate or cause to be forgotten but We substitute something better or similar; knowest thou not that Allah hath power over all things? 107
  - Abdullah Yusuf Ali

The word which I have translated by the word "revelations" is Ayat. See C.41 and n. 15. It is not only used for verses of the Qur-an, but in a general sense for God's revelations, as in ii. 39 and for other Signs of God in history or nature, or miracles, as in ii. 61. It has even been used for human signs and tokens of wonder, as, for example, monuments or landmarks built by the ancient people of Ad (xxvi. 128). What is the meaning here? If we take it in a general sense, it means that God's Message from age to age is always the same, but that its form may differ according to the needs and exigencies of the time. That form was different as given to Moses and then to Jesus and then to Muhammad. Some commentators apply it also to the Ayat of the Qur-an. There is nothing derogatory in this if we believe in progressive revelation. In iii. 7 we are told distinctly about the Qur-an, that some of its verses are basic or fundamental, and others are allegorical, and it is mischievous to treat the allegorical verses and follow them (literally). On the other hand, it is absurd to treat such a verse as ii. 115 as if it were abrograted by ii. 144 about the Qibla. We turn to the Qibla, but we do not believe that God is only in one place. He is everywhere. See second note to ii. 144.

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2:107
أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ Alam taAAlam anna All a ha lahu mulku a l ssam a w a ti wa a lar d i wam a lakum min dooni All a hi min waliyyin wal a na s eer in
Dost thou not know that God's is the dominion over the heavens and the earth, and that besides God you have none to protect you or bring you succour?
  - Mohammad Asad
Do you not know that to Allah belongs the dominion of the heavens and the earth, and that besides Allah you have no protector or helper!!
  - Muhammad Farooq-i-Azam Malik
Do you not know that the kingdom of the heavens and the earth belongs 'only' to Allah, and you have no guardian or helper besides Allah?
  - Mustafa Khattab
Knowest thou not that it is Allah unto Whom belongeth the sovereignty of the heavens and earth; and ye have not, beside Allah, any friend or helper?
  - Marmaduke Pickthall
Knowest thou not that to Allah belongeth the dominion of the heavens and the earth! And besides Him ye have neither patron nor helper.
  - Abdullah Yusuf Ali

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2:108
أَمْ تُرِيدُونَ أَن تَسْـَٔلُوا۟ رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ وَمَن يَتَبَدَّلِ ٱلْكُفْرَ بِٱلْإِيمَـٰنِ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ Am tureedoona an tasaloo rasoolakum kam a suila moos a min qablu waman yatabaddali alkufra bi a leem a ni faqad d alla saw a a a l ssabeel i
Would you, perchance, ask of the Apostle who has been sent unto you what was asked aforetime of Moses? But whoever chooses to deny the [evidence of the] truth, instead of believing in it,88 has already strayed from the right path.
  - Mohammad Asad

Lit., "whoever takes a denial of the truth in exchange for belief" - i.e., whoever refuses to accept the internal evidence of the truth of the Qur'anic message and demands, instead, an "objective" proof of its divine origin (Manar I, 416 f.). - That which was "asked of Moses aforetime" was the demand of the children of Israel to "see God face to face" (cf. 2:55 ). The expression rendered by me as "the Apostle who has been sent unto you" reads, literally, "your Apostle", and obviously refers to the Prophet Muhammad, whose message supersedes the earlier revelations.

Do you intend to ask questions from your Rasool (Muhammad) as Musa (Moses) was questioned before? But whoever barters belief for unbelief, he indeed has lost the direction of the Right Way.
  - Muhammad Farooq-i-Azam Malik
Or do you 'believers' intend to ask of your Messenger as Moses was asked before?1 But whoever trades belief for disbelief has truly strayed from the Right Way.
  - Mustafa Khattab

 i.e., asking to make Allah visible to them and make the angels talk to them.

Or would ye question your messenger as Moses was questioned aforetime? He who chooseth disbelief instead of faith, verily he hath gone astray from a plain road.
  - Marmaduke Pickthall
Would ye question your Apostle as Moses was questioned of old? But whoever changeth from faith to unbelief hath strayed without doubt from the even way. 108 109
  - Abdullah Yusuf Ali

Moses was contantly harassed with foolish, impertinent, or disingenuous questions by his own people. We must not follow that bad example. Questions should be asked only for real instruction.

"Even way": the Arabic word sawaa signifies smoothness as opposed to roughness: symmetry as opposed to want of plan; equality or proportion as opposed to want of design; rectitude as opposed to crookedness; a mean as opposed to extremes; and fitness for the object held in view as opposed to faultiness.

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2:109
وَدَّ كَثِيرٌ مِّنْ أَهْلِ ٱلْكِتَـٰبِ لَوْ يَرُدُّونَكُم مِّنۢ بَعْدِ إِيمَـٰنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْحَقُّ ۖ فَٱعْفُوا۟ وَٱصْفَحُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦٓ ۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Wadda katheerun min ahli alkit a bi law yaruddoonakum min baAAdi eem a nikum kuff a ran h asadan min AAindi anfusihim min baAAdi m a tabayyana lahumu al h aqqu fa o AAfoo wa i s fa h oo h att a yatiya All a hu biamrihi inna All a ha AAal a kulli shayin qadeer un
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. Nonetheless, forgive and forbear, until God shall make manifest His will: behold, God has the power to will anything.
  - Mohammad Asad
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.
  - Muhammad Farooq-i-Azam Malik
Many among the People of the Book wish they could turn you 'believers' back to disbelief because of their envy, after the truth has been made clear to them. Pardon and bear with them until Allah delivers His decision. Surely Allah is Most Capable of everything.
  - Mustafa Khattab
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.
  - Marmaduke Pickthall
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
  - Abdullah Yusuf Ali

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.

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.

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.

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2:110
وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ Waaqeemoo a l ss al a ta wa a too a l zzak a ta wam a tuqaddimoo lianfusikum min khayrin tajidoohu AAinda All a hi inna All a ha bim a taAAmaloona ba s eer un
And be constant in prayer, and render the purifying dues; for, whatever good deed you send ahead for your own selves, you shall find it with God: behold, God sees all that you do.
  - Mohammad Asad
Establish Salah and pay Zakah, and whatever good you send ahead of you to the Hereafter for yourselves, you shall find it with Allah; surely Allah is watching all your actions.
  - Muhammad Farooq-i-Azam Malik
Establish prayer, and pay alms-tax. Whatever good you send forth for yourselves, you will 'certainly' find 'its reward' with Allah. Surely Allah is All-Seeing of what you do.
  - Mustafa Khattab
Establish worship, and pay the poor due; and whatever of good ye send before (you) for your souls, ye will find it with Allah. Lo! Allah is Seer of what ye do.
  - Marmaduke Pickthall
And be steadfast in prayer and regular in charity: and whatever good ye send forth for your souls before you ye shall find it with Allah; for Allah sees well all that ye do. 113
  - Abdullah Yusuf Ali

Cf. ii. 95 n.

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2:111
وَقَالُوا۟ لَن يَدْخُلَ ٱلْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَـٰرَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا۟ بُرْهَـٰنَكُمْ إِن كُنتُمْ صَـٰدِقِينَ Waq a loo lan yadkhula aljannata ill a man k a na hoodan aw na sa r a tilka am a niyyuhum qul h a too burh a nakum in kuntum sa diqeen a
AND THEY claim,89 "None shall ever enter paradise unless he be a Jew" - or, "a Christian". Such are their wishful beliefs! Say: "Produce an evidence for what you are claiming,90 if what you say is true!"
  - Mohammad Asad

This connects with verse {109} above: "Many among the followers of earlier revelation would like to bring you back to denying the truth", etc.

Lit., "produce your evidence" - i.e., "from your own scriptures".

They say: "None shall enter paradise except he who is a Jew or a Christian." These are their vain desires. Say O Muhammad: "Let us have your proof if you are right in your claim."
  - Muhammad Farooq-i-Azam Malik
The Jews and Christians each claim that none will enter Paradise except those of their own faith. These are their desires. Reply, 'O Prophet,' 'Show 'me' your proof if what you say is true.'
  - Mustafa Khattab
And they say: None entereth Paradise unless he be a Jew or a Christian. These are their own desires. Say: Bring your proof (of what ye state) if ye are truthful.
  - Marmaduke Pickthall
And they say: "None shall enter paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful."
  - Abdullah Yusuf Ali

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2:112
بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُۥٓ أَجْرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Bal a man aslama wajhahu lill a hi wahuwa mu h sinun falahu ajruhu AAinda rabbihi wal a khawfun AAalayhim wal a hum ya h zanoon a
Yea, indeed: everyone who surrenders his whole being unto God,91 and is a doer of good withal, shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve.92
  - Mohammad Asad

The expression ash-shayatin, here rendered as "the evil ones", apparently refers to human beings, as has been pointed out by Tabari, Razi, etc., but may also allude to the evil, immoral impulses within man's heart (see note [10] on verse {14} of this surah). The above parenthetic sentence constitutes the Qur'anic refutation of the Biblical statement that Solomon had been guilty of idolatrous practices (see I Kings xi, 1-10), as well as of the legend that he was the originator of the magic arts popularly associnted with his name.

Lit., "who surrenders his face unto God". Since the face of a person is the most expressive part of his body, it is used in classical Arabic to denote one's whole personality, or whole being. This expression, repeated in the Qur'an several times, provides a perfect definition of islam, which - derived from the root-verb aslama, "he surrendered himself" - means "self-surrender [to God]": and it is in this sense that the terms islam and muslim are used throughout the Qur'an. (For a full discussion of this concept, see my note on 68:35 , where the expression muslim occurs for the first time in the chronological order of revelation.)

Thus, according to the Qur'an, salvation is not reserved for any particular "denomination", but is open to everyone who consciously realizes the oneness of God, surrenders himself to His will and, by living righteously, gives practical effect to this spiritual attitude.

Yea! Whoever submits himself entirely to Allah and is good to others will be rewarded by his Rabb; he will have nothing to fear or to regret.
  - Muhammad Farooq-i-Azam Malik
But no! Whoever submits themselves to Allah and does good will have their reward with their Lord. And there will be no fear for them, nor will they grieve.
  - Mustafa Khattab
Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve.
  - Marmaduke Pickthall
Nay whoever submits his whole self to Allah and is a doer of good he will get his reward with his Lord; on such shall be no fear nor shall they grieve. 114 115
  - Abdullah Yusuf Ali

The word translated "self" is Wajh, a comprehensive Arabic word. It means (1) literally "face" but it may imply (2) countenance or favour, as in xcii. 20; (3) honour, glory, Presence as applied to God, as in ii. 115 and perhaps also in lv. 27; (4) cause, sake ("for the sake of") as in lxxvi 8; (5) the first part, the beginning as in iii. 71; (6) nature, inner being, essence, self, as in v. 111, xxviii 88, and perhaps also in lv. 27. Here I understand meaning 6; the face expresses the personality or the whole inner self of man.

This phrase comes in aptly in its own context many times. In this Sura it occurs in 11, 38, 62, 112, 262, 274, and 277. It serves the same purpose as a refrain in a very well-arranged song, or a motif in Wagner's powerful music.

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2:113
وَقَالَتِ ٱلْيَهُودُ لَيْسَتِ ٱلنَّصَـٰرَىٰ عَلَىٰ شَىْءٍ وَقَالَتِ ٱلنَّصَـٰرَىٰ لَيْسَتِ ٱلْيَهُودُ عَلَىٰ شَىْءٍ وَهُمْ يَتْلُونَ ٱلْكِتَـٰبَ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ ۚ فَٱللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ Waq a lati alyahoodu laysati a l nna sa r a AAal a shayin waq a lati a l nna sa r a laysati alyahoodu AAal a shayin wahum yatloona alkit a ba ka tha lika q a la alla th eena l a yaAAlamoona mithla qawlihim fa A ll a hu ya h kumu baynahum yawma alqiy a mati feem a k a noo feehi yakhtalifoon a
Furthermore, the Jews assert, "The Christians have no valid ground for their beliefs," while the Christians assert, "The Jews have no valid ground for their beliefs" - and both quote the divine writ! Even thus, like unto what they say, have [always] spoken those who were devoid of knowledge;93 but it is God who will judge between them on Resurrection Day with regard to all on which they were wont to differ.94
  - Mohammad Asad

An allusion to all who assert that only the followers of their own denomination shall partake of God's grace in the hereafter.

In other words, "God will confirm the truth of what was true [in their respective beliefs] and show the falseness of what was false [therein]" (Muhammad 'Abduh in Manar I, 428). The Qur'an maintains throughout that there is a substantial element of truth in all faiths based on divine revelation, and that their subsequent divergencies are the result of "wishful beliefs" ( 2:111 ) and of a gradual corruption of the original teachings. (See also {22:67-69}.)

The Jews say: "The Christians are not on the right track," and the Christians say: "It is the Jews who are not on the right track," yet both read their Holy Books (Torah or Gospel). And those who have no knowledge of their Holy Books say like to what both of them say; so Allah will judge between them in their dispute on the Day of Judgment.
  - Muhammad Farooq-i-Azam Malik
The Jews say, 'The Christians have nothing to stand on' and the Christians say, 'The Jews have nothing to stand on,' although both recite the Scriptures. And those 'pagans' who have no knowledge say the same 'about people of faith'. Surely Allah will judge between them on the Day of Judgment regarding their dispute.
  - Mustafa Khattab
And the Jews say the Christians follow nothing (true), and the Christians say the Jews follow nothing (true); yet both are readers of the Scripture. Even thus speak those who know not. Allah will judge between them on the Day of Resurrection concerning that wherein they differ.
  - Marmaduke Pickthall
The Jews say: "The Christians have naught (to stand) upon"; and the Christians say: "The Jews have naught (to stand) upon." Yet they (profess to) study the (same) Book. Like unto their word is what those say who know not but Allah will judge between them in their quarrel on the Day of Judgment. 116
  - Abdullah Yusuf Ali

It is a sure sign of ignorance and prejudice when you study the same book as another or a similar one and yet are absolutely intolerant of the meaning which the other draws from it. You should know better, but you speak like the ignorant. In this case the primary reference in the word "ignorant" may be to the Pagan Arabs.

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2:114
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَـٰجِدَ ٱللَّهِ أَن يُذْكَرَ فِيهَا ٱسْمُهُۥ وَسَعَىٰ فِى خَرَابِهَآ ۚ أُو۟لَـٰٓئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلَّا خَآئِفِينَ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ Waman a th lamu mimman manaAAa mas a jida All a hi an yu th kara feeh a ismuhu wasaAA a fee khar a bih a ol a ika m a k a na lahum an yadkhulooh a ill a kh a ifeena lahum fee a l dduny a khizyun walahum fee al a khirati AAa tha bun AAa th eem un
Hence, who could be more wicked than those who bar the mention of God's name from [any of] His houses of worship and strive for their ruin, [although] they have no right to enter them save in fear [of God]?95 For them, in this world, there is ignominy in store; and for them, in the life to come, awesome suffering.
  - Mohammad Asad

It is one of the fundamental principles of Islam that every religion which has belief in God as its focal point must be accorded full respect, however much one may disagree with its particular tenets. Thus, the Muslims are under an obligation to honour and protect any house of worship dedicated to God, whether it be a mosque or a church or a synagogue (cf. the second paragraph of 22:40 ); and any attempt to prevent the followers of another faith from worshipping God according to their own rites is condemned by the Qur'an as a sacrilege. A striking illustration of this principle is forthcoming from the Prophet's treatment of the deputation from Christian Najran in the year 10 H. They were given free access to the Prophet's mosque, and with his full consent celebrated their religious rites there, although their adoration of Jesus as "the son of God" and of Mary as "the mother of God" was fundamentally at variance with Islamic beliefs (see Ibn Sa'd I/1, 84 f.).

Who is more unjust than he who prevents people from the Masajid (place of worship) of Allah , forbids the mention of His name therein, and strives to ruin them ? It is not proper for such people to enter in them except with His fear. For them there is disgrace in this world and grievous punishment in the Hereafter.
  - Muhammad Farooq-i-Azam Malik
Who does more wrong than those who prevent Allah's Name from being mentioned in His places of worship and strive to destroy them? Such people have no right to enter these places except with fear.1 For them is disgrace in this world, and they will suffer a tremendous punishment in the Hereafter.
  - Mustafa Khattab

 Or “Such people should not have even entered these places except with reverence.”

And who doth greater wrong than he who forbiddeth the approach to the sanctuaries of Allah lest His name should be mentioned therein, and striveth for their ruin? As for such, it was never meant that they should enter them except in fear. Theirs in the world is ignominy and theirs in the Hereafter is an awful doom.
  - Marmaduke Pickthall
And who is more unjust than he who forbids that in places for the worship of Allah Allah's name should be celebrated? Whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world and in the world to come an exceeding torment. 117
  - Abdullah Yusuf Ali

There were actually Pagans in Mecca who tried to shut out the Muslim Arabs from the Ka'ba, the universal place of Arab worship. The Pagans themselves called it the House of God. With what face could they exclude the Muslims, who wanted to worship the true God instead of worshipping idols? If these Pagans had succeeded, they would only have caused violent divisions among the Arabs and destroyed the sanctity and the very existence of the Ka'ba.

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2:115
وَلِلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا۟ فَثَمَّ وَجْهُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٌ Walill a hi almashriqu wa a lmaghribu faaynam a tuwalloo fathamma wajhu All a hi inna All a ha w a siAAun AAaleem un
And God's is the east and the west: and wherever you turn, there is God's countenance. Behold, God is infinite, all-knowing.
  - Mohammad Asad
To Allah belong the East and the West; whichever direction you turn your face there is the presence of Allah. Surely Allah is All-Embracing and All-Knowing.
  - Muhammad Farooq-i-Azam Malik
To Allah belong the east and the west, so wherever you turn you are facing 'towards' Allah.1 Surely Allah is All-Encompassing,2 All-Knowing.
  - Mustafa Khattab

 lit., wherever you turn, there is the Face of Allah.

 His mercy and knowledge covers all.

Unto Allah belong the East and the West, and whithersoever ye turn, there is Allah's countenance. Lo! Allah is All Embracing, All Knowing.
  - Marmaduke Pickthall
To Allah belong the East and the West; whithersoever ye turn there is the presence of Allah. For Allah is All-Pervading All-Knowing. 118
  - Abdullah Yusuf Ali

The word translated "Presence" is Wajh, literally "face." - See note to ii. 112 above.

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