Surah 2. Al-Baqara

But there are among them such as pray, "O our Sustainer! Grant us good in this world and good in the life to come, and keep us safe from suffering through the fire":

  - Mohammad Asad

But there are others who say: "Our Rabb! Give us the good life, both in this world and in the Hereafter and save us from the torment of the fire."

  - Muhammad Farooq-i-Azam Malik

And of them (also) is he who saith: "Our Lord! Give unto us in the world that which is good and in the Hereafter that which is good, and guard us from the doom of Fire."

  - Marmaduke Pickthall

it is these that shall have their portion [of happiness] in return for what they have earned. And God is swift in reckoning.

  - Mohammad Asad

Such people shall have their due share in both worlds according to what they have earned, Allah is swift in settling the accounts.

  - Muhammad Farooq-i-Azam Malik

For them there is in store a goodly portion out of that which they have earned. Allah is swift at reckoning.

  - Marmaduke Pickthall

And bear God in mind during the appointed days;¹⁸⁶ but he who hurries away within two days shall incur no sin, and he who tarries longer shall incur no sin, provided that he is conscious of God. Hence, remain conscious of God, and know that unto Him you shall be gathered.

  - Mohammad Asad

These are the days following the "Festival of Sacrifices" ('id al-adha'), which takes place on the 10th of Dhu 'l-Hijjah. The pilgrims are obliged to spend at least two of these days in the valley of Mina, about half-way between 'Arafat and Mecca.

Celebrate the praises of Allah during these appointed days. If anyone hastens to leave Mina after two days or stays there a day longer there is no blame on him provided he spends these days in piety. Fear Allah and remember that you will surely be gathered before Him.

  - Muhammad Farooq-i-Azam Malik

Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered.

  - Marmaduke Pickthall

NOW THERE IS a kind of man¹⁸⁷ whose views on the life of this world may please thee greatly, and [the more so as] he cites God as witness to what is in his heart and is, moreover, exceedingly skillful in argument.¹⁸⁸

  - Mohammad Asad

Lit., "among the people there is he" (or "such as"). Since there is no valid reason to suppose, as some commentators do, that this refers to a particular person - a contemporary of the Prophet - the most reliable authorities hold that the above passage has a general meaning (cf. Razi). As the context shows, it is a further elaboration of the allusion, made in {2:200-201}, to two contrasting attitudes: the attitude of people whose only real concern is the life of this world, and that of people who are mindful of the hereafter as well as, or even more than, their present life.

Lit., "the most contentious of adversaries in a dispute". According to Az-Zajjaj (quoted by Razi), this signifies a person who is always able to defeat his opponent in a controversy by the use of extremely adroit and often misleading arguments. It is obvious that this passage refers to people who hold plausible and even admirable views regarding a possible improvement of human society and of man's lot on earth, but at the same time refuse to be guided by what they regard as "esoteric" considerations - like belief in a life after death - and justify their exclusive preoccupation with the affairs of this world by seemingly sound arguments and a stress on their own ethical objectives ("they cite God as witness to what is in their hearts"). There is an inescapable affinity between the mental attitude described in the above passage and the one spoken of in {2:8-12}.

Among the people there is one whose speech fascinates you in this worldly life; he may even call upon Allah to witness what is in his heart, yet he is your staunch opponent.

  - Muhammad Farooq-i-Azam Malik

And of mankind there is he whose conversation on the life of this world pleaseth thee (Muhammad), and he calleth Allah to witness as to that which is in his heart; yet he is the most rigid of opponents.

  - Marmaduke Pickthall

But whenever he prevails, he goes about the earth spreading corruption and destroying [man's] tilth and progeny:¹⁸⁹ and God does not love corruption.

  - Mohammad Asad

Lit., "he hastens about the earth (or "strives on earth"] to spread corruption therein and to destroy tilth and progeny". Most of the commentators see in this sentence an indication of a conscious intent on the part of the person thus described; but it is also possible that the particle li in li-yufsida (generally taken to mean "in order that he might spread corruption") plays in this context the role of what the grammarians call a lam al-'aqibah, "the [letter] lam used to denote a consequence" - i.e., regardless of the existence or non-existence of a conscious intent. (By rendering the sentence the way I do it, both possibilities are left open.) As regards the expression harth (rendered by me as "tilth"), its primary significance is "gain" or "acquisition" through labour; and thus it often signifies "worldly goods" (see Lane II, 542), and especially the crops obtained by tilling land, as well as the tilled land itself. If harth is understood in this context as "tilth", it would apply, metaphorically, to human endeavours in general, and to social endeavours in particular. However, some commentators - basing their opinion on the Qur'anic sentence, "your wives are your tilth" ( 2:223 )- maintain that harth stands here for "wives" (cf. Razi, and the philologist Al-Azhari, as quoted in Manar II, 248): in which case the "destruction of tilth and progeny" would be synonymous with an upsetting of family life and, consequently, of the entire social fabric. According to either of these two interpretations, the passage has the following meaning: As soon as the mental attitude described above is generally accepted and made the basis of social behaviour, it unavoidably results in widespread moral decay and, consequently, social disintegration.

And when he leaves you, he directs his efforts towards causing mischief in the land, destroying crops and cattle. Allah, Whom he makes his witness, does not like mischief.

  - Muhammad Farooq-i-Azam Malik

And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief.

  - Marmaduke Pickthall

And whenever he is told, "Be conscious of God," his false pride drives him into sin: wherefore hell will be his allotted portion - and how vile a resting-place!

  - Mohammad Asad

When it is said to him "Fear Allah," arrogance carries him off to sin. Hell will be the proper place for such a person, which is indeed an evil refuge.

  - Muhammad Farooq-i-Azam Malik

And when it is said unto him: Be careful of thy duty to Allah, pride taketh him to sin. Hell will settle his account, an evil resting place.

  - Marmaduke Pickthall

But there is [also] a kind of man who would willingly sell his own self in order to please God:¹⁹⁰ and God is most compassionate towards His servants.

  - Mohammad Asad

Lit., "there is such as would sell his own self out of a desire for God's pleasure": i.e., would give up all his personal interests if compliance with God's will were to demand it.

And among people there is one who would give away his life to seek the pleasure of Allah. Allah is affectionate to His devotees.

  - Muhammad Farooq-i-Azam Malik

And of mankind is he who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen.

  - Marmaduke Pickthall

O you who have attained to faith! Surrender yourselves wholly unto God,¹⁹¹ and follow not Satan's footsteps, for, verily, he is your open foe.

  - Mohammad Asad

Lit., "enter wholly into self-surrender". Since self-surrender to God is the basis of all true belief, some of the greatest commentators (e.g., Zamakhshari, Razi) hold that the address, "O you who have attained to faith" cannot refer here to Muslims - a designation which, throughout the Qur'an, literally means "those who have surrendered themselves to God" - but must relate to people who have not yet achieved such complete self-surrender: that is, to the Jews and the Christians, who do believe in most of the earlier revelations but do not regard the message of the Qur'an as true. This interpretation would seem to be borne out by the subsequent passages.

O believers enter into Islam completely and do not follow the footsteps of Shaitan, surely he is your clear-cut enemy.

  - Muhammad Farooq-i-Azam Malik

O ye who believe! Come, all of you, into submission (unto Him); and follow not the footsteps of the devil. Lo! he is an open enemy for you.

  - Marmaduke Pickthall

And if you should stumble after all evidence of the truth has come unto you, then know that, verily, God is almighty, wise.

  - Mohammad Asad

If you falter after receiving the clear-cut message, then keep in mind that Allah is Mighty, Wise.

  - Muhammad Farooq-i-Azam Malik

And if ye slide back after the clear proofs have come unto you, then know that Allah is Mighty, Wise.

  - Marmaduke Pickthall

Are these people¹⁹² waiting, perchance, for God to reveal Himself unto them in the shadows of the clouds, together with the angels - although [by then] all will have been decided, and unto God all things will have been brought back?¹⁹³

  - Mohammad Asad

Lit., "they" - obviously referring to the people addressed in the preceding two verses.

I.e., it will be too late for repentance. All commentators agree in that the "decision" relates to the unequivocal manifestation of God's will on the Day of Judgment, which is alluded to in the words, "when unto God all things will have been brought back". Since, in the next verse, the children of Israel are addressed, it is possible that this rhetorical question is connected with their refusal, in the time of Moses, to believe in the divine message unless they "see God face to face" (cf. 2:55 ).

Are they waiting for Allah to come down to them in the shadow of clouds, along with the angels, and make His decision known? Ultimately all matters will be presented to Allah for decision.

  - Muhammad Farooq-i-Azam Malik

Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels? Then the case would be already judged. All cases go back to Allah (for judgment).

  - Marmaduke Pickthall

Ask the children of Israel how many a clear message We have given them! And if one alters God's blessed message¹⁹⁴ after it has reached him - verily, God is severe in retribution!

  - Mohammad Asad

Lit., "God's blessing".

Ask the Children of Israel how many clear-cut signs We have given them. Anyone who substitutes the favor of Allah (changes the revelations of Allah) after it has come to him, should know that Allah is strict in retribution.

  - Muhammad Farooq-i-Azam Malik

Ask of the Children of Israel how many a clear revelation We gave them! He who altereth the grace of Allah after it hath come unto him (for him), lo! Allah is severe in punishment.

  - Marmaduke Pickthall

Unto those who are bent on denying the truth the life of this world [alone] seems goodly;¹⁹⁵ hence, they scoff at those who have attained to faith: but they who are conscious of God shall be above them on Resurrection Day. And God grants sustenance unto whom He wills, beyond all reckoning.¹⁹⁶

  - Mohammad Asad

Lit., "has been made beauteous".

I.e., He cannot be called to account for the way in which He distributes worldly benefits, sometimes granting them to the morally deserving and sometimes to sinners.

The life of this world is charming to those who are unbelievers and they mock at those who believe, but they forget that those who fear Allah will rank above them on the Day of Resurrection; Allah gives sustenance without measure to whom He wants.

  - Muhammad Farooq-i-Azam Malik

Beautified is the life of the world for those who disbelieve; they make a jest of the believers. But those who keep their duty to Allah will be above them on the Day of Resurrection. Allah giveth without stint to whom He will.

  - Marmaduke Pickthall

ALL MANKIND were once one single community; [then they began to differ -] whereupon God raised up the prophets as heralds of glad tidings and as warners, and through them bestowed revelation from on high, setting forth the truth, so that it might decide between people with regard to all on which they had come to hold divergent views.¹⁹⁷ Yet none other than the selfsame people who had been granted this [revelation] began, out of mutual jealousy, to disagree about its meaning after all evidence of the truth had come unto them. But God guided the believers unto the truth about which, by His leave, they had disagreed: for God guides onto a straight way him that wills [to be guided].¹⁹⁸

  - Mohammad Asad

By using the expression ummah wahidah ("one single community") to describe the original state of mankind, the Qur'an does not propound, as might appear at first glance, the idea of a mythical "golden age" obtaining at the dawn of man's history. What is alluded to in this verse is no more than the relative homogeneity of instinctive perceptions and inclinations characteristic of man's primitive mentality and the primitive social order in which he lived in those early days. Since that homogeneity was based on a lack of intellectual and emotional differentiation rather than on a conscious agreement among the members of human society, it was bound to disintegrate in the measure of man's subsequent development. As his thought-life became more and more complex, his emotional capacity and his individual needs, too, became more differentiated, conflicts of views and interests came to the fore, and mankind ceased to be "one single community" as regards their outlook on life and their moral valuations: and it was at this stage that divine guidance became necessary. (It is to be borne in mind that the term al-kitab refers here - as in many other places in the Qur'an - not to any particular scripture but to divine revelation as such.) This interpretation of the above Qur'anic passage is supported by the fact that the famous Companion 'Abd Allah ibn Mas'ud used to read it thus: "All mankind were once one single community, and then they began to differ (fakhtalafu) - whereupon God raised up...", etc. Although the word fakhtalafu interpolated here by Ibn Mas'ud does not appear in the generally-accepted text of the Qur'an, almost all of the authorities are of the opinion that it is implied in the context.

Or: "God guides whomever He wills onto a straight way." As is made clear in the second part of verse {253} of this surah, man's proneness to intellectual dissension is not an accident of history but an integral, God-willed aspect of human nature as such: and it is this natural circumstance to which the words "by His leave" allude. For an explanation of the phrase "out of mutual jealousy", see 23:53 and the corresponding note [30].

Mankind was one nation having one religion. Later when people invented other religions, Allah appointed Prophets as bearers of good news and warnings; and revealed to them the Book with the True Guidance to settle the matters of dispute between mankind. But the very people to whom it was given, started disputes after the clear arguments had come to them, because of rivalry between one another. Allah has guided the believers by His will to the truth in those matters in which they had differences. Allah guides whom He pleases towards the Right Way.

  - Muhammad Farooq-i-Azam Malik

Mankind were one community, and Allah sent (unto them) Prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. And Allah by His will guided those who believe unto the truth of that concerning which they differed. Allah guideth whom He will unto a Straight path.

  - Marmaduke Pickthall

[But] do you think that you could enter paradise without having suffered like those [believers] who passed away before you?¹⁹⁹ Misfortune and hardship befell them, and so shaken were they that the apostle, and the believers with him, would exclaim, "When will God's succour come?"²⁰⁰ Oh, verily, God's succour is [always] near!

  - Mohammad Asad

Lit., "while yet there has not come to you the like of [what has come to] those who passed away before you". This passage connects with the words, "God guides onto a straight way him that wills [to be guided]", which occur at the end of the preceding verse. The meaning is that intellectual cognition of the truth cannot, by itself, be a means of attaining to ultimate bliss: it must be complemented by readiness to sacrifice and spiritual purification through suffering.

The preceding reference to "those who passed away before you" makes it obvious that the term "the apostle" is used here in a generic sense, applying to all the apostles (Manar II, 301).

Do you think that you will enter Paradise without any trials while you have known the examples of those who passed away before you? They were afflicted with suffering and adversity and were so violently shaken up that even the Rasool and the believers with him cried out: "When will Allah's help come?" Then they were comforted with the words, Be aware! Allah's help is ever close.

  - Muhammad Farooq-i-Azam Malik

Or think ye that ye will enter Paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh Allah's help? Now surely Allah's help is nigh.

  - Marmaduke Pickthall

THEY WILL ASK thee as to what they should spend on others. Say: "Whatever of your wealth you spend shall [first] be for your parents, and for the near of kin, and the orphans, and the needy, and the wayfarer; and whatever good you do, verily, God has full knowledge thereof."

  - Mohammad Asad

They ask you what they should spend in charity. Say: "Whatever you spend with a good heart, give it to parents, relatives, orphans, the helpless, and travellers in need. Whatever good you do, Allah is aware of it.

  - Muhammad Farooq-i-Azam Malik

They ask thee, (O Muhammad), what they shall spend. Say: That which ye spend for good (must go) to parents and near kindred and orphans and the needy and the wayfarer. And whatsoever good ye do, lo! Allah is Aware of it.

  - Marmaduke Pickthall