Surah 2. Al-Baqara

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

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 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

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

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

And if they had believed and kept from evil, a recompense from Allah would be better, if they only knew.

  - Marmaduke Pickthall

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 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

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

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

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

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

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

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

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 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

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 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

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 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 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

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

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

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

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

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

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

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 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

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