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Surah 2. Al-Baqara

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2:241
وَلِلْمُطَلَّقَـٰتِ مَتَـٰعٌۢ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ Walilmu t allaq a ti mat a AAun bi a lmaAAroofi h aqqan AAal a almuttaqeen a
And the divorced women, too, shall have [a right to] maintenance in a goodly manner:231 this is a duty for all who are conscious of God.
  - Mohammad Asad

This obviously relates to women who are divorced without any legal fault on their part. The amount of alimony - payable unless and until they remarry - has been left unspecified since it must depend on the husband's financial circumstances and on the social conditions of the time.

Reasonable provisions must also be made for divorced women. That is an obligation upon those who fear Allah.
  - Muhammad Farooq-i-Azam Malik
Reasonable provisions must be made for divorced women- a duty on those mindful 'of Allah'.
  - Mustafa Khattab
For divorced women a provision in kindness: a duty for those who ward off (evil).
  - Marmaduke Pickthall
For divorced women maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous.
  - Abdullah Yusuf Ali

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2:242
كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَـٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ Ka tha lika yubayyinu All a hu lakum a y a tihi laAAallakum taAAqiloon a
In this way God makes clear unto you His messages, so that you might [learn to] use your reason.
  - Mohammad Asad
That's how Allah makes His Revelations clear to you so that you may understand.
  - Muhammad Farooq-i-Azam Malik
This is how Allah makes His revelations clear to you, so perhaps you will understand.
  - Mustafa Khattab
Thus Allah expoundeth unto you His revelations so that ye may understand.
  - Marmaduke Pickthall
Thus doth Allah make clear His Signs to you: in order that ye may understand.
  - Abdullah Yusuf Ali

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2:243
أَلَمْ تَرَ إِلَى ٱلَّذِينَ خَرَجُوا۟ مِن دِيَـٰرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ ٱلْمَوْتِ فَقَالَ لَهُمُ ٱللَّهُ مُوتُوا۟ ثُمَّ أَحْيَـٰهُمْ ۚ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ Alam tara il a alla th eena kharajoo min diy a rihim wahum oloofun h a th ara almawti faq a la lahumu All a hu mootoo thumma a h y a hum inna All a ha la th oo fa d lin AAal a a l nn a si wal a kinna akthara a l nn a si l a yashkuroon a
ART THOU NOT aware of those who forsook their homelands in their thousands for fear of death - whereupon God said unto them, "Die," and later brought them back to life?232 Behold, God is indeed limitless in His bounty unto man - but most people are ungrateful.
  - Mohammad Asad

After the conclusion of the injunctions relating to marital life, the Qur'an returns here to the problem of warfare in a just cause by alluding to people who - obviously under a hostile attack - "forsook their homelands for fear of death". Now, neither the Qur'an nor any authentic Tradition offers any indication as to who the people referred to in this verse may have been. The "historical" explanations given by some of the commentators are most contradictory; they seem to have been derived from Talmudic stories current at the time, and cannot be used in this context with any justification. We must, therefore, assume (as Muhammad 'Abduh does in Manar II. 455 ff.) that the above allusion is parabolically connected with the subsequent call to the faithful to be ready to lay down their lives in God's cause: an illustration of the fact that fear of physical death leads to the moral death of nations and communities, just as their regeneration (or "coming back to life") depends on their regaining their moral status through overcoming the fear of death. This is undoubtedly the purport of the elliptic story of Samuel, Saul and David told in verses {246-251}.

Have you reflected on the case of thousands of people (Israelites) who fled their homes for fear of death? Allah said to them: "Die" (gave them death). Then He gave them life again. Surely Allah is bountiful to mankind, but most of the people are ungrateful.
  - Muhammad Farooq-i-Azam Malik
Have you 'O Prophet' not seen those who fled their homes in the thousands for fear of death?1 Allah said to them, 'Die!' then He gave them life. Surely Allah is ever Bountiful to humanity, but most people are ungrateful.
  - Mustafa Khattab

 They fled in the wake of a plague or an enemy attack.

Bethink thee (O Muhammad) of those of old, who went forth from their habitations in their thousands, fearing death, and Allah said unto them: Die, and then He brought them back to life. Lo! Allah is a Lord of Kindness to mankind, but most of mankind give not thanks.
  - Marmaduke Pickthall
Didst thou not turn thy vision to those who abandoned their homes though they were thousands (in number) for fear of death? Allah said to them: "Die." Then He restored them to life. For Allah is full of bounty to mankind but most of them are ungrateful. 274
  - Abdullah Yusuf Ali

We now return to the subject of Jihad, which we left at n. 214-216. We are to be under no illusion about it. If we are not prepared to fight for our faith, with our lives and all our resources, both our lives and our resources will be wiped out by our enemies. As to life, God gave it, and a coward is not likely to save it. It has happened again and again in history that men who tamely submitted to be driven from their homes although they were more numerous than their enemies had the sentence of death pronounced on them for their cowardice, and they deserved it. But God gives further and further chances in His mercy. This is a lesson to every generation. The Commentators differ as to the exact episode referred to, but the wording is perfectly general, and so is the lesson to be learnt from it.

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2:244
وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ Waq a tiloo fee sabeeli All a hi wa i AAlamoo anna All a ha sameeAAun AAaleem un
Fight, then, in God's cause,233 and know that God is all-hearing, all-knowing.
  - Mohammad Asad

I.e., in a just war in self-defence against oppression or unprovoked aggression (cf. {2:190-194}).

O believers, fight in the path of Allah without fear of death and bear in mind that Allah hears and knows everything.
  - Muhammad Farooq-i-Azam Malik
Fight in the cause of Allah, and know that Allah is All-Hearing, All-Knowing.
  - Mustafa Khattab
Fight in the way of Allah, and know that Allah is Hearer, Knower.
  - Marmaduke Pickthall
Then fight in the cause of Allah and know that Allah heareth and knoweth all things. 275
  - Abdullah Yusuf Ali

For God's cause we must fight, but never to satisfy our own selfish passions or greed, for the warning is repeated: "God heareth and knoweth all things" all deeds, words and motives are perfectly open before Him, however we might conceal them from men or even from ourselves. See ii. 216, n. 236.

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2:245
مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَـٰعِفَهُۥ لَهُۥٓ أَضْعَافًا كَثِيرَةً ۚ وَٱللَّهُ يَقْبِضُ وَيَبْصُۜطُ وَإِلَيْهِ تُرْجَعُونَ Man tha alla th ee yuqri d u All a ha qar d an h asanan fayu da AAifahu lahu a d AA a fan katheeratan wa A ll a hu yaqbi d u wayabsu t u wailayhi turjaAAoon a
Who is it that will offer up unto God a goodly loan,234 which He will amply repay, with manifold increase? For, God takes away, and He gives abundantly; and it is unto Him that you shall be brought back.
  - Mohammad Asad

I.e., by sacrificing one's life in, or devoting it to, His cause.

Who will loan to Allah a beautiful loan which Allah will increase many fold? Allah alone can decrease and increase wealth, and to Him you all shall return.
  - Muhammad Farooq-i-Azam Malik
Who will lend to Allah a good loan which Allah will multiply many times over? It is Allah 'alone' who decreases and increases 'wealth'. And to Him you will 'all' be returned.
  - Mustafa Khattab
Who is it that will lend unto Allah a goodly loan, so that He may give it increase manifold? Allah straiteneth and enlargeth. Unto Him ye will return.
  - Marmaduke Pickthall
Who is he that will loan to Allah a beautiful loan which Allah will double unto his credit and multiply many times? It is Allah that giveth (you) want or plenty and to Him shall be your return. 276
  - Abdullah Yusuf Ali

Spending in the cause of God is called metaphorically "a beautiful loan". It is excellent in many ways: (1) it shows a beautiful spirit of self-denial; (2) in other loans there may be a doubt as to the safety of your capital or any return thereon; here you give in the Lord of All, in Whose hands are the keys of want or plenty; giving you may have manifold blessings, and withholding you may even lose what you have. If we remember that our goal is God, can we turn away from His cause?

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2:246
أَلَمْ تَرَ إِلَى ٱلْمَلَإِ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ مِنۢ بَعْدِ مُوسَىٰٓ إِذْ قَالُوا۟ لِنَبِىٍّ لَّهُمُ ٱبْعَثْ لَنَا مَلِكًا نُّقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ أَلَّا تُقَـٰتِلُوا۟ ۖ قَالُوا۟ وَمَا لَنَآ أَلَّا نُقَـٰتِلَ فِى سَبِيلِ ٱللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَـٰرِنَا وَأَبْنَآئِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ تَوَلَّوْا۟ إِلَّا قَلِيلًا مِّنْهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّـٰلِمِينَ Alam tara il a almalai min banee isr a eela min baAAdi moos a i th q a loo linabiyyin lahumu ibAAath lan a malikan nuq a til fee sabeeli All a hi q a la hal AAasaytum in kutiba AAalaykumu alqit a lu all a tuq a tiloo q a loo wam a lan a all a nuq a tila fee sabeeli All a hi waqad okhrijn a min diy a rin a waabn a in a falamm a kutiba AAalayhimu alqit a lu tawallaw ill a qaleelan minhum wa A ll a hu AAaleemun bi al thth a limeen a
Art thou not aware of those elders of the children of Israel, after the time of Moses, how they said unto a prophet of theirs,235 "Raise up a king for us, [and] we shall fight in God's cause"? Said he: "Would you, perchance, refrain from fighting if fighting is ordained for you?" They answered: "And why should we not fight in God's cause when we and our children have been driven from our homelands?"236 Yet, when fighting was ordained for them, they did turn back, save for a few of them; but God had full knowledge of the evildoers.
  - Mohammad Asad

The prophet referred to here is Samuel (cf. Old Testament, I Samuel viii ff.).

Obviously a reference to the many invasions of their homelands by their perennial enemies, the Philistines, Amorites, Amalekites and other Semitic and non-Semitic tribes living in and around Palestine; and, by implication, a reminder to believers of all times that "fighting in God's cause" (as defined in the Qur'an) is an act of faith.

Have you not reflected on what the leaders of the children of Israel demanded from one of their Prophets after the death of Musa (Moses)? "Appoint for us a king," they said, "and we will fight in the cause of Allah." The Prophet replied: "What if you refuse to fight when you are ordered to do so?" They replied, "How could we refuse to fight in the cause of Allah, while we along with our children were driven out of our homes?" But when, on their demand, they were ordered to fight, all refused except a few of them. Allah knows the evildoers.
  - Muhammad Farooq-i-Azam Malik
Have you not seen those chiefs of the Children of Israel after Moses? They said to one of their prophets, 'Appoint for us a king, 'and' we will fight in the cause of Allah.' He said, 'Are you not going to cower if ordered to fight?' They replied, 'How could we refuse to fight in the cause of Allah, while we were driven out of our homes and 'separated from' our children?' But when they were ordered to fight, they fled, except for a few of them. And Allah has 'perfect' knowledge of the wrongdoers.
  - Mustafa Khattab
Bethink thee of the leaders of the Children of Israel after Moses, how they said unto a Prophet whom they had: Set up for us a King and we will fight in Allah's way. He said: Would ye then refrain from fighting if fighting were prescribed for you? They said: Why should we not fight in Allah's way when we have been driven from our dwellings with our children? Yet, when fighting was prescribed for them, they turned away, all save a few of them. Allah is Aware of evil-doers.
  - Marmaduke Pickthall
Hast thou not turned thy vision to the chiefs of the children of Israel after (the time of) Moses? They said to a Prophet (that was) among them: "Appoint for us a king that we may fight in the cause of Allah." He said: "Is it not possible if ye were commanded to fight that ye will not fight?" They said: "How could we refuse to fight in the cause of Allah seeing that we were turned out of our homes and our families?" But when they were commanded to fight they turned back except a small band among them. But Allah has full knowledge of those who do wrong. 277 278 279
  - Abdullah Yusuf Ali

The next generation after Moses and Aaron was ruled by Joshua, who crossed the Jordan and settled the tribes in Palestine. His rule lasted for 25 years, after which there was a period of 320 years when the Israelites had a chequered history. They were not united among themselves, and suffered many reverses at the hands of the Midianites, Amalekites and other tribes of Palestine. They frequently lapsed into idolatry and deserted the worship of the true God. From time to time a leader appeared among them who assumed dictatorial powers. Acting under a sort of theocratic commission from God, he pointed out their backsliding, re-united them under His banner, and restored, from time to time and place to place, the power of Israel. These dictators are called Judges in the English translation of the Old Testament. The last of their line was Samuel, who marks the transition towards the line of Kings on the one hand and of the later Prophets on the other. He may be dated approximately about the 11th century B.C.

This was Samuel. In his time Israel had suffered from much corruption within and many reverses without. The Philistines had made a great attack and defeated Israel with great slaughter. The Israelites, instead of relying on Faith and their own valour and cohesion, brought out their most sacred possession, the Ark of the Covenant, to help them in the fight. But the enemy captured it, carried it away, and retained it for seven months. The Israelites forgot that wickedness cannot screen itself behind a sacred relic. Nor can a sacred relic help the enemies of faith. The enemy found that the Ark brought nothing but misfortune for themselves, and were glad to abondon it. It apparently remained twenty years in the village (qarya) of Yaarim (Kirjath-jeafim): I. Samuel, vii. 2. Meanwhile the people pressed Samuel to appoint them a king. They thought that a king would cure all their ills, whereas what was wanting was a spirit of union and discipline and a readiness on their part to fight in the cause of God.

Samuel knew as a Prophet that the people were fickle and only wanted to cover their own want of union and true spirit by asking for a king. They replied with spirit in words, but when it came to action, they failed. They hid themselves in caves and rocks, or ran away, and even those who remained "followed him trembling": I. Samuel, xiii 6-7.

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2:247
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ۚ قَالُوٓا۟ أَنَّىٰ يَكُونُ لَهُ ٱلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِٱلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ ٱلْمَالِ ۚ قَالَ إِنَّ ٱللَّهَ ٱصْطَفَىٰهُ عَلَيْكُمْ وَزَادَهُۥ بَسْطَةً فِى ٱلْعِلْمِ وَٱلْجِسْمِ ۖ وَٱللَّهُ يُؤْتِى مُلْكَهُۥ مَن يَشَآءُ ۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ Waq a la lahum nabiyyuhum inna All a ha qad baAAatha lakum ta loota malikan q a loo ann a yakoonu lahu almulku AAalayn a wana h nu a h aqqu bi a lmulki minhu walam yuta saAAatan mina alm a li q a la inna All a ha i st af a hu AAalaykum waz a dahu bas t atan fee alAAilmi wa a ljismi wa A ll a hu yutee mulkahu man yash a o wa A ll a hu w a siAAun AAaleem un
And their prophet said unto those elders:237 "Behold, now God has raised up Saul to be your king." They said: "How can he have dominion over us when we have a better claim to dominion than he, and he has not [even] been endowed with abundant wealth?" [The prophet] replied: "Behold, God has exalted him above you, and endowed him abundantly with knowledge and bodily perfection. And God bestows His dominion238 upon whom He wills: for God is infinite, all-knowing."
  - Mohammad Asad

Lit., "to them" - but the next sentence shows that the elders were thus addressed by Samuel.

An allusion to the Qur'anic doctrine that all dominion and all that may be "owned" by man belongs to God alone, and that man holds it only in trust from Him.

Their Prophet told them: "Allah has appointed Talut to be your king." They replied: "How can he be our king when some of us are more deserving than him? Besides he is not rich." The Prophet said: "Allah has chosen him to rule over you and blessed him with knowledge and stature. Allah grants kingship to whom He pleases and Allah has boundless knowledge."
  - Muhammad Farooq-i-Azam Malik
Their prophet told them, 'Allah has appointed Saul1 to be your king.' They protested, 'How can he be our king when some of us are more deserving of kingship than he, and he has not been blessed with vast riches?' He replied, 'Allah has chosen him over you and blessed him with knowledge and stature. Allah grants kingship to whoever He wills. And Allah is All-Bountiful, All-Knowing.'
  - Mustafa Khattab

 Ṭalûṭ.

Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you. They said: How can he have kingdom over us when we are more deserving of the kingdom than he is, since he hath not been given wealth enough? He said: Lo! Allah hath chosen him above you, and hath increased him abundantly in wisdom and stature. Allah bestoweth His sovereignty on whom He will. Allah is All Embracing, All Knowing.
  - Marmaduke Pickthall
Their Prophet said to them: "Allah hath appointed Talut as king over you." They say: "How can he exercise authority over us when we are better fitted than he to exercise authority and he is not even gifted with wealth in abundance?" He said: "Allah hath chosen him above you and hath gifted him abundantly with knowledge and bodily prowess; Allah granteth His authority to whom He pleaseth. Allah careth for all and He knoweth all things." 280
  - Abdullah Yusuf Ali

Talut is the Arabic name for Saul, who was tall and handsome, but belonged to the tribe of Bejamin, the smallest tribe in Israel. His worldly belongings were slender, and it was when he went out to search for some asses which had been lost from his father's house that he met Samuel and was anointed king by him. The people's fickleness appeared immediately he was named. They raised all sorts of petty objections to him. The chief consideration in their minds was selfishness: each one wanted to be leader and king himself, instead of desiring sincerely the good of the people as a whole, as a leader should do.

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2:248
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ءَايَةَ مُلْكِهِۦٓ أَن يَأْتِيَكُمُ ٱلتَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَـٰرُونَ تَحْمِلُهُ ٱلْمَلَـٰٓئِكَةُ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ Waq a la lahum nabiyyuhum inna a yata mulkihi an yatiyakumu a l tt a bootu feehi sakeenatun min rabbikum wabaqiyyatun mimm a taraka a lu moos a wa a lu h a roona ta h miluhu almal a ikatu inna fee tha lika la a yatan lakum in kuntum mumineen a
And their prophet said unto them: "Behold, it shall be a sign of his [rightful] dominion that you will be granted a heart239 endowed by your Sustainer with inner peace and with all that is enduring in the angel-borne heritage left behind by the House of Moses and the House of Aaron.240 Herein, behold, there shall indeed be a sign for you if you are [truly] believers."
  - Mohammad Asad

Lit., "that there will come to you the heart". The word tabut - here rendered as "heart" - has been conventionally interpreted as denoting the Ark of the Covenant mentioned in the Old Testament, which is said to have been a highly-ornamented chest or box. The explanations offered by most of the commentators who adopt the latter meaning are very contradictory, and seem to be based on Talmudic legends woven around that "ark". However, several authorities of the highest standing attribute to tabut the meaning of "bosom" or "heart" as well: thus, Baydawi in one of the alternatives offered in his commentary on this verse, as well as Zamakhshari in his Asas (though not in the Kashshaf), Ibn al-Athir in the Nihayah, Raghib, and Taj al-'Arus (the latter four in the article tabata); see also Lane I, 321, and IV, 1394 (art. sakinah). If we take this to be the meaning of tabut in the above context, it would be an allusion to the Israelites' coming change of heart (a change already indicated, in general terms, in verse {243} above). In view of the subsequent mention of the "inner peace" in the tabut, its rendering as "heart" is definitely more appropriate than "ark".

Lit., "and the remainder of that which the House (al) of Moses and the House of Aaron left behind, borne by the angels". The expression "borne by the angels" or "angel-borne" is an allusion to the God-inspired nature of the spiritual heritage left by those two prophets; while the "remainder" (baqiyyah) denotes that which is "lasting" or "enduring" in that heritage.

Furthermore, their Prophet told them: "The sign of his appointment as a king is that there will come to you the chest in which there is tranquillity from your Rabb and the residue of relics which the family of Musa (Moses) and the family of Haroon (Aaron) left behind, and that chest will be carried by the angels. Surely therein is a sign for you if you are true believers."
  - Muhammad Farooq-i-Azam Malik
Their prophet further told them, 'The sign of Saul's kingship is that the Ark will come to you- containing reassurance1 from your Lord and relics of the family of Moses and the family of Aaron,2 which will be carried by the angels. Surely in this is a sign for you, if you 'truly' believe.'
  - Mustafa Khattab

 Reassurance refers to the Torah.

 i.e., the staff of Moses and fragments of the Tablets.

And their Prophet said unto them: Lo! the token of his kingdom is that there shall come unto you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Moses and the house of Aaron left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) ye are believers.
  - Marmaduke Pickthall
And (further) their Prophet said to them: "A sign of his authority is that there shall come to you the Ark of the Covenant with (an assurance) therein of security from your Lord and the relics left by the family of Moses and the family of Aaron carried by angels. In this is a Symbol for you if ye indeed have faith." 281 282 283
  - Abdullah Yusuf Ali

Ark of the Covenant: Tabut: a chest of acacia wood covered and lined with pure gold, about 6ft x 3ft x 3ft. See Exod xxv. 10-22. It was to contain the "testimony of God", or the Ten Commandments engraved on stone, with relics of Moses and Aaron. Its Gold lid was to be the "Mercy Seat" with two cherubims of beaten gold, with wings oustretched. This was a sacred possession to Israel. It was lost to the enemy in the early part of Samuel's ministry; see n. 278 to ii. 246; when it came back, it remained in a village for twenty years and was apparently taken to the capital when kingship was instituted. It thus became a symbol of unity and authority.

Security: sakina-safety, tranquility, peace. Later Jewish writings use the same word for a symbol of God's Glory in the Tabernacle or tent in which the Ark was kept, or in the Temple when it was built by Solomon.

Carried by angels: these words refer to the Tabut or Ark, the cherubims with outstretched wings on the lid may well be supposed to carry the security or peace which the Ark symbolised.

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2:249
فَلَمَّا فَصَلَ طَالُوتُ بِٱلْجُنُودِ قَالَ إِنَّ ٱللَّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّى وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُۥ مِنِّىٓ إِلَّا مَنِ ٱغْتَرَفَ غُرْفَةَۢ بِيَدِهِۦ ۚ فَشَرِبُوا۟ مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ ۚ فَلَمَّا جَاوَزَهُۥ هُوَ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ قَالُوا۟ لَا طَاقَةَ لَنَا ٱلْيَوْمَ بِجَالُوتَ وَجُنُودِهِۦ ۚ قَالَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ ٱللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةَۢ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّٰبِرِينَ Falamm a fa s ala ta lootu bi a ljunoodi q a la inna All a ha mubtaleekum binaharin faman shariba minhu falaysa minnee waman lam ya t AAamhu fainnahu minnee ill a mani ightarafa ghurfatan biyadihi fashariboo minhu ill a qaleelan minhum falamm a j a wazahu huwa wa a lla th eena a manoo maAAahu q a loo l a ta qata lan a alyawma bij a loota wajunoodihi q a la alla th eena ya th unnoona annahum mul a qoo All a hi kam min fiatin qaleelatin ghalabat fiatan katheeratan bii th ni All a hi wa A ll a hu maAAa a l ssa bireen a
And when Saul set out with his forces, he said: "Behold, God will now try you by a river: he who shall drink of it will not belong to me, whereas he who shall refrain from tasting it - he, indeed, will belong to me; but forgiven shall be he241 who shall scoop up but single handful." However, save for a few of them, they all drank [their fill] of it. And as soon as he and those who had kept faith with him had crossed the river, the others said: "No strength have we today [to stand up] against Goliath and his forces!" [Yet] those who knew with certainty that they were destined to meet God, replied: "How often has a small host overcome a great host by God's leave! For God is with those who are patient in adversity."
  - Mohammad Asad

Lit., "excepting him". The symbolic implication is that faith - and, thus, belief in the justice of one's cause - has no value unless it is accompanied by heightened self-discipline and disregard of one's material interests.

When Talut marched forth with his army, he announced: "Allah will test you at a certain river; anyone who will drink from its water shall cease to be my soldier, and those who will not drink to quench their thirst with its water except a sip or so from the hollow of their hands shall fight on my side." They all drank from it, inspite of this warning, except a few of them. When he and those who believed with him crossed the river, they said: "We have no power left this day against Jalut (Goliath) and his warriors." But the believers, who knew they would meet Allah, replied: "It has often happened that a small group, by the grace of Allah, has vanquished a mighty army. Allah is with those who endure with patience."
  - Muhammad Farooq-i-Azam Malik
When Saul marched forth with his army, he cautioned: 'Allah will test you with a river. So whoever drinks 'his fill' from it is not with me, and whoever does not taste it- except a sip from the hollow of his hands- is definitely with me.' They all drank 'their fill' except for a few! When he and the 'remaining' faithful with him crossed the river, they said, 'Now we are no match for Goliath and his warriors.' But those 'believers' who were certain they would meet Allah reasoned, 'How many times has a small force vanquished a mighty army by the Will of Allah! And Allah is 'always' with the steadfast.'
  - Mustafa Khattab
And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet their Lord exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast.
  - Marmaduke Pickthall
When Talut set forth with the armies he said: "Allah will test you at the stream; if any drinks of its water he goes not with my army; only those who taste not of it go with me; a mere sip out of the hand is excused." But they all drank of it except a few. When they crossed the river he and the faithful ones with him they said: "This day we cannot cope with Goliath and his forces." But those who were convinced that they must meet Allah said: "How oft by Allah's will hath a small force vanquished a big one? Allah is with those who steadfastly persevere." 284 285
  - Abdullah Yusuf Ali

A Commander is hampered by a large force if it is not in perfect discipline and does not whole-heartedly believe in its Commander. He must get rid of all the doubtful ones, as did Gideon before Saul, and Henry V. in Shakespeare's story long afterwards. Saul used the same test as Gideon; he gave a certain order when crossing a stream; the greater part disobeyed, and were sent back. Gideon's story will be found in Judges, vii. 2-7.

Even in the small band that remained faithful, there were some who were appalled by the number of the enemy when they met him face to face, and saw the size and strength of the enemy Commander, the giant Goliath (Jalut). But there was a very small band who were determined to face all odds because they had perfect confidence in God and in the cause for which they were fighting. They were for making a firm stand and seeking God's help. Of that number was David; see next note.

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2:250
وَلَمَّا بَرَزُوا۟ لِجَالُوتَ وَجُنُودِهِۦ قَالُوا۟ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَـٰفِرِينَ Walamm a barazoo lij a loota wajunoodihi q a loo rabban a afrigh AAalayn a s abran wathabbit aqd a man a wa o n s urn a AAal a alqawmi alk a fireen a
And when they came face to face with Goliath and his forces, they prayed: "O our Sustainer! Shower us with patience in adversity, and make firm our steps, and succour us against the people who deny the truth!"
  - Mohammad Asad
When they advanced to face Jalut (Goliath) and his warriors, they prayed: "Our Rabb! Fill our hearts with steadfastness, make our steps firm, and help us (give us victory) against the unbelievers."
  - Muhammad Farooq-i-Azam Malik
When they advanced to face Goliath and his warriors, they prayed, 'Our Lord! Shower us with perseverance, make our steps firm, and give us victory over the disbelieving people.'
  - Mustafa Khattab
And when they went into the field against Goliath and his hosts they said: Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk.
  - Marmaduke Pickthall
When they advanced to meet Goliath and his forces they prayed: "Our Lord! pour out constancy on us and make our steps firm; help us against those that reject faith."
  - Abdullah Yusuf Ali

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2:251
فَهَزَمُوهُم بِإِذْنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ وَٱلْحِكْمَةَ وَعَلَّمَهُۥ مِمَّا يَشَآءُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ ٱلْأَرْضُ وَلَـٰكِنَّ ٱللَّهَ ذُو فَضْلٍ عَلَى ٱلْعَـٰلَمِينَ Fahazamoohum bii th ni All a hi waqatala d a woodu j a loota wa a t a hu All a hu almulka wa a l h ikmata waAAallamahu mimm a yash a o walawl a dafAAu All a hi a l nn a sa baAA d ahum bibaAA d in lafasadati alar d u wal a kinna All a ha th oo fa d lin AAal a alAA a lameen a
And thereupon, by God's leave, they routed them. And David slew Goliath; and God bestowed upon him dominion, and wisdom, and imparted to him the knowledge of whatever He willed. And if God had not enabled people to defend themselves against one another,242 corruption would surely overwhelm the earth: but God is limitless in His bounty unto all the worlds.
  - Mohammad Asad

Lit., "were it not that God repels some people by means of others": an elliptic reference to God's enabling people to defend themselves against aggression or oppression. {Exactly the same phrase occurs in 22:40 , which deals with fighting in self-defence}.

By Allah's will they put the unbelievers to flight, and Dawood (David) killed Jalut. Allah gave Dawood the kingdom and wisdom and taught him what else He pleased. If Allah had not been repelling one set of people by the might of others, there would indeed be disorder on earth, but Allah is Gracious to all the worlds.
  - Muhammad Farooq-i-Azam Malik
So they defeated them by Allah's Will, and David killed Goliath. And Allah blessed David with kingship and wisdom and taught him what He willed. Had Allah not repelled a group of people by 'the might of' another, corruption would have dominated the earth, but Allah is Gracious to all.
  - Mustafa Khattab
So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures.
  - Marmaduke Pickthall
By Allah's will they routed them: and David slew Goliath; and Allah gave him power and wisdom and taught him whatever (else) He willed. And did not Allah check one set of people by means of another the earth would indeed be full of mischief but Allah is full of bounty to all the worlds. 286 287 283
  - Abdullah Yusuf Ali

Carried by angels: these words refer to the Tabut or Ark, the cherubims with outstretched wings on the lid may well be supposed to carry the security or peace which the Ark symbolised.

Note how the whole story is compressed into a few words as regards narration, but its spiritual lessons are dwelt upon from many points of view. The Old Testament is mainly interested in the narrative, which is full of detail, but says little about the universal truths of which every true story is a parable. The Qur-an assumes the story, but tells the parable.

David was not only a shepherd, a warrior, a king, a wise man, and a prophet, but was also endowed with the gifts of poetry and music. His Psalms (sabur) are still extant.

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2:252
تِلْكَ ءَايَـٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ ۚ وَإِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ Tilka a y a tu All a hi natlooh a AAalayka bi a l h aqqi wainnaka lamina almursaleen a
THESE are God's messages: We convey them unto thee, [O Prophet,] setting forth the truth - for, verily, thou art among those who have been entrusted with a message.
  - Mohammad Asad
These are the revelations of Allah; We recite them to you in truth. Surely you, O Muhammad, are one of Our Rasools.
  - Muhammad Farooq-i-Azam Malik
These are Allah's revelations which We recite to you 'O Prophet' in truth. And you are truly one of the messengers.
  - Mustafa Khattab
These are the portents of Allah which We recite unto thee (Muhammad) with truth, and Lo! thou art of the number of (Our) messengers;
  - Marmaduke Pickthall
These are the signs of Allah; We rehearse them to thee in truth: verily thou art one of the apostles.
  - Abdullah Yusuf Ali

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2:253
تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَـٰتٍ ۚ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَـٰتِ وَأَيَّدْنَـٰهُ بِرُوحِ ٱلْقُدُسِ ۗ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَـٰتُ وَلَـٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَـٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ Tilka a l rrusulu fa dd aln a baAA d ahum AAal a baAA d in minhum man kallama All a hu warafaAAa baAA d ahum daraj a tin wa a tayn a AAees a ibna maryama albayyin a ti waayyadn a hu biroo h i alqudusi walaw sh a a All a hu m a iqtatala alla th eena min baAAdihim min baAAdi m a j a athumu albayyin a tu wal a kini ikhtalafoo faminhum man a mana waminhum man kafara walaw sh a a All a hu m a iqtataloo wal a kinna All a ha yafAAalu m a yureed u
Some of these apostles have We endowed more highly than others: among them were such as were spoken to by God [Himself], and some He has raised yet higher.243 And We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration.244 And if God had so willed, they who succeeded those [apostles] would not have contended with one another after all evidence of the truth had come to them; but [as it was,] they did take to divergent views, and some of them attained to faith, while some of them came to deny the truth. Yet if God had so willed, they would not have contended with one another: but God does whatever He wills.245
  - Mohammad Asad

This appears to be an allusion to Muhammad inasmuch as he was the Last Prophet and the bearer of a universal message applicable to all people and to all times. By "such as were spoken to by God" Moses is meant (see the last sentence of 4:164 ).

The mention, in this context, of Jesus by name is intended to stress the fact of his having been a prophet, and to refute the claims of those who deify him. For an explanation of the term ruh al-qudus (rendered by me as "holy inspiration"), see note [71] on verse {87} of this surah.

Once again - as in verse {213} above - the Qur'an alludes to the inevitability of dissension among human beings: in other words, it is the will of God that their way to the truth should be marked by conflicts and trial by error.

JUZ : 3 These are the Rasools (which We have sent for the guidance of mankind). We have exalted some above others. To some Allah spoke directly; others He raised high in ranks; to Isa (Jesus) the son of Maryem (Mary) We gave clear Signs and supported him with the Holy Spirit. If Allah wished the people who received the clear signs would not have fought against each other; but they disputed as a result, there were some who believed while others rejected. Yet If Allah wanted, they would not have fought each other; but Allah does what He intends.
  - Muhammad Farooq-i-Azam Malik
We have chosen some of those messengers above others.1 Allah spoke directly to some, and raised some high in rank. To Jesus, son of Mary, We gave clear proofs and supported him with the holy spirit.2 If Allah had willed, succeeding generations would not have fought 'among themselves' after receiving the clear proofs. But they differed- some believed while others disbelieved. Yet if Allah had willed, they would not have fought one another. But Allah does what He wills.
  - Mustafa Khattab

 Those messengers mentioned earlier in this sûrah (see verse 136).

 i.e., Gabriel.

Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's sovereignty) and We supported him with the holy Spirit. And if Allah had so willed it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will.
  - Marmaduke Pickthall
Those apostles We endowed with gifts some above others: to one of them Allah spoke; others He raised to degrees (of honor); to Jesus the son of Mary We gave clear (Signs) and strengthened him with the Holy Spirit. If Allah had so willed succeeding generations would not have fought among each other after clear (Signs) had come to them but they (chose) to wrangle some believing and others rejecting. If Allah had so willed they would not have fought each other; but Allah fulfilleth His plan. 289 290 291 292 293
  - Abdullah Yusuf Ali

Different gifts and different modes of procedure are prescribed to God's Apostles in different ages, and perhaps their degrees are different though it is not for us mortals, with our imperfect knowledge to make any difference between one and another of God's Apostles (ii. 136). As this winds up the argument about fighting, three illustrations are given from the past, how it affected God's Messengers. To Moses God spoke in clouds of glory; he led his men for forty years through the wilderness, mainly fighting against the unbelief of his own people; he organised them to fight with the sword for Palestine, but was raised to God's mercy before his enterprise ripened, and it fell to Joshua to carry out his plan. David, though a mere shepherd boy, was chosen by God. He overthrew the greatest warrior of his time, became a king, and waged successful wars, being also a prophet, a poet, and a musician. Jesus was "strengthened with the holy spirit": he was given no weapons to fight and his mission was of a more limited character. In Muhammad's mission these and other characters were combined. Gentler than Jesus, he organised on a vaster scale than Moses and from Medina he ruled and gave laws, and the Qur-an has a vaster scope than the Psalms of David.

Moses: see note above.

There is a two-fold sense: they were raised to high posts of honour, and they rose by degrees. I take the reference to be to David.

Cf. ii 87. See n. 401 to iii. 62.

If some power of choice was to be given to man, his selfishness inevitably caused divisions. It must not be supposed that it frustrates God's Plan. He carries it out as He will.

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2:254
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِمَّا رَزَقْنَـٰكُم مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَـٰعَةٌ ۗ وَٱلْكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ Y a ayyuh a alla th eena a manoo anfiqoo mimm a razaqn a kum min qabli an yatiya yawmun l a bayAAun feehi wal a khullatun wal a shaf a AAatun wa a lk a firoona humu a l thth a limoon a
O YOU who have attained to faith! Spend [in Our way] out of what We have granted you as sustenance ere there come a Day246 when there will be no bargaining, and no friendship, and no intercession. And they who deny the truth - it is they who are evildoers!
  - Mohammad Asad

I.e., the Day of Judgment. With this exhortation, the Qur'an returns to the subject of verse {245}: "Who is it that will offer up unto God a goodly loan?" We may, therefore, infer that the "spending in God's way" relates here to every kind of sacrifice in God's cause, and not merely to the spending of one's possessions.

O believers! Spend out of the sustenance which We have provided for you before the arrival of that Day when there will be no bargaining, friendship or intercession. It is the unbelievers who are wrongdoers.
  - Muhammad Farooq-i-Azam Malik
O believers! Donate from what We have provided for you before the arrival of a Day when there will be no bargaining,1 friendship,2 or intercession. Those who disbelieve are 'truly' the wrongdoers.
  - Mustafa Khattab

 This implies ransoming one’s self.

 i.e., friendly connections.

O ye who believe! Spend of that wherewith We have provided you ere a day come when there will be no trafficking, nor friendship, nor intercession. The disbelievers, they are the wrong-doers.
  - Marmaduke Pickthall
O ye who believe! spend out of (the bounties) We have provided for you before the day comes when no bargaining (will avail) nor friendship nor intercession. Those who reject faith they are the wrong-doers. 294 295
  - Abdullah Yusuf Ali

Spend, i.e, give away in chartiy, or employ in good works, but do not hoard. Good works would in Islam include everything that advances the good of one that is in need whether a neighbor or a stranger or that advances the good of the community or even the good of the person himself to whom God has given the bounty. But it must be real good and there should be no admixture of baser motives, such as vainglory, or false indulgence, or encouragement of idleness, or playing off one person against another. The bounties include mental and spiritual gifts as well as wealth and material gifts.

Cf. ii. 123 and ii. 48.

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2:255
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ ۚ لَا تَأْخُذُهُۥ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَىْءٍ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ ۚ وَسِعَ كُرْسِيُّهُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ ۖ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا ۚ وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ All a hu l a il a ha ill a huwa al h ayyu alqayyoomu l a takhu th uhu sinatun wal a nawmun lahu m a fee a l ssam a w a ti wam a fee alar d i man tha alla th ee yashfaAAu AAindahu ill a bii th nihi yaAAlamu m a bayna aydeehim wam a khalfahum wal a yu h ee t oona bishayin min AAilmihi ill a bim a sh a a wasiAAa kursiyyuhu a l ssam a w a ti wa a lar d a wal a yaooduhu h if th uhum a wahuwa alAAaliyyu alAAa th eem u
GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them,247 whereas they cannot attain to aught of His knowledge save that which He wills [them to attain]. His eternal power248 overspreads the heavens and the earth, and their upholding wearies Him not. And He alone is truly exalted, tremendous.
  - Mohammad Asad

Lit., "that which is between their hands and that which is behind them". The commentators give most conflicting interpretations to this phrase. Thus, for instance, Mujahid and 'Ata' assume that "that which is between their hands" means "that which has happened to them in this world", while "that which is behind them" is an allusion to "that which will happen to them in the next world"; Ad-Dahhak and Al-Kalbi, on the other hand, assume the exact opposite and say that "that which is between their hands" refers to the next world, "because they are going towards it", while "that which is behind them" means this world, "because they are leaving it behind" (Razi). Another explanation is "that which took place before them and that which will take place after them" (Zamakhshari). It would seem, however, that in all these interpretations the obvious meaning of the idiomatic expression ma bayna yadayhi ("that which lies open between one's hands") is lost sight of: namely, that which is evident, or known, or perceivable; similarly, ma khalfahu means that which is beyond one's ken or perception. Since the whole tenor of the above Qur'an-verse relates to God's omnipotence and omniscience, the translation given by me seems to be the most appropriate.

Lit., "His seat [of power]". Some of the commentators (e.g., Zamakhshari) interpret this as "His sovereignty" or "His dominion", while others take it to mean "His knowledge" (see Muhammad 'Abduh in Manar III, 33); Razi inclines to the view that this word denotes God's majesty and indescribable, eternal glory.

Allah! There is no god but Him: the Living, the Eternal. He neither slumbers nor sleeps. To Him belongs all that is in the Heavens and the Earth. Who can intercede with Him without His permission? He knows what is before them and what is behind them. They cannot gain access to any thing out of His knowledge except what He pleases. His throne is more vast than the heavens and the earth, and guarding of these both does not fatigue Him. He is the Exalted, the Supreme.
  - Muhammad Farooq-i-Azam Malik
Allah! There is no god 'worthy of worship' except Him, the Ever-Living, All-Sustaining. Neither drowsiness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who could possibly intercede with Him without His permission? He 'fully' knows what is ahead of them and what is behind them, but no one can grasp any of His knowledge- except what He wills 'to reveal'. His Seat1 encompasses the heavens and the earth, and the preservation of both does not tire Him. For He is the Most High, the Greatest.2
  - Mustafa Khattab

 The Arabic word kursi can either mean seat or knowledge. There are some narrations attributed to Prophet Muḥammad (ﷺ) that describe Allah’s Throne (’Arsh) as being greater than His Kursi.

 According to Muslim belief, this is the greatest verse in the Quran.

Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.
  - Marmaduke Pickthall
Allah! there is no Allah but He the living the Self-subsisting Eternal. No slumber can seize him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to his creatures as) before or after or behind them. Nor shall they compass aught of his knowledge except as He willeth. His throne doth extend over the heavens and the earth and He feeleth no fatigue in guarding and preserving them. For He is the Most High the Supreme (in glory). 296 297 298 299
  - Abdullah Yusuf Ali

This is the Ayat-ul-Kursi the "Verse of the Throne". Who can translate its glorious meaning, or reproduce the rhythm of its well-chosen and comprehensive words. Even in the original Arabic the meaning seems to be greater than can be expressed in words.

After we realise that His life is absolute Life. His Being is absolute Being, while others are contingent and evanescent, our ideas of heaven and earth vanish like shadows. What is behind that shadow is He. Such reality as our heavens and our earth possess is a reflection of His absolute Reality. The pantheist places the wrong accent when he says that everything is He. The truth is better expressed when we say that everything is His. How then can any creatures stand before Him as of right, and claim to intercede for a fellow-creature? In the first place both are His, and He cares as much for one as for the other. In the second place, they are both dependent on His will and command. But He in His Wisdom and Plan may grade his creatures and give one superiority over another. Then by His will and permission such a one may intercede or help according to the laws and duties laid on him. God's knowledge is absolute, and is not conditioned by Time or Space. To us, His creatures, these conditions always apply. His knowledge and our knowledge are therefore in different categories, and our knowledge only gets some reflection of Reality when it accords with His Will and Plan.

Throne; seat, power, knowledge, symbol of authority. In our thoughts we exhaust everything when we say "the heavens and the earth". Well, then in everything is the working of God's power, and will, and authority. Everything of course includes spiritual things as well as things of sense. Cf. Wordsworth's fine outburst in "Tintern Abbey": "Whose dwelling is the light of setting suns, And the round ocean and the living air, And in the blue sky, and in the mind of man: A motion and a spirit that impels alll thinking things, all objects of all thought, And rolls through all things."

A life of activity that is imperfect or relative would not only need rest for carrying on its own activities, but would be in need of double rest when it has to look after and guard, or cherish, or help other activities. In contrast with this is the Absolute Life, which is free from any such need or contingency. For it is supreme above anything that we can conceive.

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2:256
لَآ إِكْرَاهَ فِى ٱلدِّينِ ۖ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ ۚ فَمَن يَكْفُرْ بِٱلطَّـٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ L a ikr a ha fee a l ddeeni qad tabayyana a l rrushdu mina alghayyi faman yakfur bi al tta ghooti wayumin bi A ll a hi faqadi istamsaka bi a lAAurwati alwuthq a l a infi sa ma lah a wa A ll a hu sameeAAun AAaleem un
THERE SHALL BE no coercion in matters of faith.249 Distinct has now become the right way from [the way of] error: hence, he who rejects the powers of evil250 and believes in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing.
  - Mohammad Asad

The term din denotes both the contents of and the compliance with a morally binding law; consequently, it signifies "religion" in the widest sense of this term, extending over all that pertains to its doctrinal contents and their practical implications, as well as to man's attitude towards the object of his worship, thus comprising also the concept of "faith". The rendering of din as "religion", "faith", "religious law" or "moral law" (see note [3] on 109:6 ) depends on the context in which this term is used. On the strength of the above categorical prohibition of coercion (ikrah) in anything that pertains to faith or religion, all Islamic jurists (fuqaha'), without any exception, hold that forcible conversion is under all circumstances null and void, and that any attempt at coercing a non-believer to accept the faith of Islam is a grievous sin: a verdict which disposes of the widespread fallacy that Islam places before the unbelievers the alternative of "conversion or the sword".

At-taghut denotes, primarily, anything that is worshipped instead of God and, thus, all that may turn man away from God and lead him to evil. It has both a singular and a plural significance (Razi) and is, therefore, best rendered as "the powers of evil".

There is no compulsion in religion. True guidance has been made clearly distinct from error. Therefore, whoever renounce 'Taghut' (forces of Shaitan) and believes in Allah has grasped the firm hand-hold that will never break. Allah, Whose hand-hold you have grasped, hears all and knows all.
  - Muhammad Farooq-i-Azam Malik
Let there be no compulsion in religion, for the truth stands out clearly from falsehood.1 So whoever renounces false gods and believes in Allah has certainly grasped the firmest, unfailing hand-hold. And Allah is All-Hearing, All-Knowing.
  - Mustafa Khattab

 This verse was revealed when some new Muslims tried to force their Jewish and Christian children to convert to Islam after the Prophet’s emigration (Hijrah) to Medina. The verse prohibits forced conversion.

There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.
  - Marmaduke Pickthall
Let there be no compulsion in religion. Truth stands out clear from error; whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold that never breaks. And Allah heareth and knoweth all things. 300 300-A 301
  - Abdullah Yusuf Ali

Compulsion is incompatible with religion; because 1) religion depends upon faith and will, and these would be meaningless if induced by force; 2) Truth and Error have been so clearly shown up by the mercy of God that there should be no doubt in the minds of any persons of goodwill as to the fundamentals of faith; 3) Allah's protection is continuous and His Plan is always to lead us from the depths of darkness into the clearest light.

‘Tagut’ here means; anything worshipped beside Allah.

Hand-hold: something which the hands can grasp for safety in a moment of danger. It may be a loop or a handle, or anchor. If it is without flaw, so that there is no danger of breaking, our safety is absolutely assured so long as we hold fast to it. Our safety then depends on our own will and faith; God's help and protection will always be unfailing if we hold firmly to God and trust in Him.

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2:257
ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُوا۟ يُخْرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ ۖ وَٱلَّذِينَ كَفَرُوٓا۟ أَوْلِيَآؤُهُمُ ٱلطَّـٰغُوتُ يُخْرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَـٰتِ ۗ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ All a hu waliyyu alla th eena a manoo yukhrijuhum mina a l thth ulum a ti il a a l nnoori wa a lla th eena kafaroo awliy a ohumu a l tta ghootu yukhrijoonahum mina a l nnoori il a a l thth ulum a ti ol a ika a s ha bu a l nn a ri hum feeh a kh a lidoon a
God is near unto those who have faith, taking them out of deep darkness into the light - whereas near unto those who are bent on denying the truth are the powers of evil that take them out of the light into darkness deep: it is they who are destined for the fire, therein to abide.
  - Mohammad Asad
Allah is the Wali (Protector) of those who believe, He brings them out of the depth of darkness and lead them into the light. As for the unbelievers, whose wali (protector) is Taghut (forces of Shaitan), he takes them out of the light and leads them into the depths of darkness. As a result they will become the companions of the Hell fire and shall live therein forever.
  - Muhammad Farooq-i-Azam Malik
Allah is the Guardian of the believers- He brings them out of darkness and into light. As for the disbelievers, their guardians are false gods who lead them out of light and into darkness. It is they who will be the residents of the Fire. They will be there forever.
  - Mustafa Khattab
Allah is the Protecting Friend of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein.
  - Marmaduke Pickthall
Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the Evil Ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire to dwell therein (for ever).
  - Abdullah Yusuf Ali

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2:258
أَلَمْ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبْرَٰهِـۧمَ فِى رَبِّهِۦٓ أَنْ ءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ إِذْ قَالَ إِبْرَٰهِـۧمُ رَبِّىَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ قَالَ أَنَا۠ أُحْىِۦ وَأُمِيتُ ۖ قَالَ إِبْرَٰهِـۧمُ فَإِنَّ ٱللَّهَ يَأْتِى بِٱلشَّمْسِ مِنَ ٱلْمَشْرِقِ فَأْتِ بِهَا مِنَ ٱلْمَغْرِبِ فَبُهِتَ ٱلَّذِى كَفَرَ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ Alam tara il a alla th ee ha jja ibr a heema fee rabbihi an a t a hu All a hu almulka i th q a la ibr a heemu rabbiya alla th ee yu h yee wayumeetu q a la an a o h yee waomeetu q a la ibr a heemu fainna All a ha yatee bi al shshamsi mina almashriqi fati bih a mina almaghribi fabuhita alla th ee kafara wa A ll a hu l a yahdee alqawma a l thth a limeen a
ART THOU NOT aware of that [king] who argued with Abraham about his Sustainer, [simply] because God had granted him kingship? Lo! Abraham said: "My Sustainer is He who grants life and deals death." [The king] replied: "I [too] grant life and deal death!" Said Abraham: "Verily, God causes the sun to rise in the east; cause it, then, to rise in the west!" Thereupon he who was bent on denying the truth remained dumbfounded: for God does not guide people who [deliberately] do wrong.251
  - Mohammad Asad

According to Muhammad 'Abduh, the wrong (zulm) referred to here consists in "one's deliberately turning away from the light [of guidance] provided by God" (Manar III, 47).

Have you ever reflected upon the one (Namrud), to whom Allah had given him kingdom, who argued with Ibrahim (Abraham) about his Rabb. When Ibrahim said: "My Rabb is He Who has power to give life and to cause death." He replied: "I too have the power to give life and to cause death." Ibrahim said: "Well, Allah causes the sun to rise from the east; just make it rise from the west." Thus the unbeliever was confounded; Allah does not guide the evildoers.
  - Muhammad Farooq-i-Azam Malik
Are you 'O Prophet' not aware of the one who argued with Abraham about his Lord because Allah had granted him kingship? 'Remember' when Abraham said, 'My Lord is the One Who has power to give life and cause death.' He argued, 'I too have the power to give life and cause death.' Abraham challenged 'him', 'Allah causes the sun to rise from the east. So make it rise from the west.' And so the disbeliever was dumbstruck. And Allah does not guide the wrongdoing people.
  - Mustafa Khattab
Bethink thee of him who had an argument with Abraham about his Lord, because Allah had given him the kingdom; how, when Abraham said: My Lord is He who giveth life and causeth death, he answered: I give life and cause death. Abraham said: Lo! Allah causeth the sun to rise in the East, so do thou cause it to come up from the West. Thus was the disbeliever abashed. And Allah guideth not wrong doing folk.
  - Marmaduke Pickthall
Hast thou not turned thy vision to one who disputed with Abraham about his Lord because Allah had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death." Said Abraham: "but it is Allah that causeth the sun to rise from the East do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth Allah give guidance to a people unjust. 302 303
  - Abdullah Yusuf Ali

The three verses 258-260 have been the subject of much controversy as to the exact meaning to be attached to the incidents and the precise persons alluded to, whose names are not mentioned. M.M.A's learned notes give some indication of the points at issue. In such matters, where the Qur-an has given no names and the Holy Apostle has himself given no indication, it seems to me useless to speculate, and still worse to put forward positive opinions. In questions of learning, speculations are often interesting. But it seems to me that the meaning of the Qur-an is so wide and universal that we are in danger of missing the real and eternal meaning if we go on disputing about minor points. All three incidents are such as may happen again and again in any prophet's lifetime, and be seen in impersonal vision at any time. Here they are connected with Mustafa's vision as shown by the opening words of verse 258.

The first point illustrated is the pride of power, and the impotence of human power as against God's power. The person who disputed with Abraham may have been Nimrod or some ruler in Babylonia, or indeed elsewhere. I name Babylonia as it was the original home of Abraham (Ur of the Chaldees), and Babylon prided herself on her arts and sciences in the ancient world. Science can do many wonderful things; it could then; it can now. But the mystery of Life baffled science then, as it continues to baffle science now, after many centuries of progress. Abraham had faith and referred back everything to the true Cause of Causes. A sceptical ruler might jestingly say: "I have the power of life and death". A man of science might say: "We have investigated the laws of life and death." Different kinds of powers lie in the hands of kings and men of knowledge. The claim in both cases is true in a very limited sense. But Abraham confounded the claimer by going back to fundamentals. "If you had the ultimate power, why could you not make the sun rise from the West?"

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2:259
أَوْ كَٱلَّذِى مَرَّ عَلَىٰ قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْىِۦ هَـٰذِهِ ٱللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ ٱللَّهُ مِا۟ئَةَ عَامٍ ثُمَّ بَعَثَهُۥ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَل لَّبِثْتَ مِا۟ئَةَ عَامٍ فَٱنظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَٱنظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ ءَايَةً لِّلنَّاسِ ۖ وَٱنظُرْ إِلَى ٱلْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُۥ قَالَ أَعْلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Aw ka a lla th ee marra AAal a qaryatin wahiya kh a wiyatun AAal a AAurooshih a q a la ann a yu h yee h ath ihi All a hu baAAda mawtih a faam a tahu All a hu miata AA a min thumma baAAathahu q a la kam labithta q a la labithtu yawman aw baAA d a yawmin q a la bal labithta miata AA a min fa o n th ur il a t aAA a mika washar a bika lam yatasannah wa o n th ur il a h im a rika walinajAAalaka a yatan li l nn a si wa o n th ur il a alAAi th a mi kayfa nunshizuh a thumma naksooh a la h man falamm a tabayyana lahu q a la aAAlamu anna All a ha AAal a kulli shayin qadeer un
Or [art thou, O man, of the same mind] as he252 who passed by a town deserted by its people, with its roofs caved in, [and] said, "How could God bring all this back to life after its death?"253 Thereupon God caused him to be dead for a hundred years; whereafter He brought him back to life [and] said: "How long hast thou remained thus?" He answered: "I have remained thus a day, or part of a day." Said [God]: "Nay, but thou hast remained thus for a hundred years! But look at thy food and thy drink - untouched is it by the passing of years - and look at thine ass!254 And [We did all this so that] We might make thee a symbol unto men. And look at the bones [of animals and men] - how We put them together and then clothe them with flesh!"255 And when [all this] became clear to him, he said: "I know [now] that God has the power to will anything!"
  - Mohammad Asad

Lit., "Or like him". The words interpolated by me between brackets are based on Zamakhshari's interpretation of this passage, which connects with the opening of the preceding verse.

The story told in this verse is obviously a parable meant to illustrate God's power to bring the dead back to life: and, thus, it is significantly placed between Abraham's words in verse {258}, "My Sustainer is He who grants life and deals death", and his subsequent request, in verse {260}, to be shown how God resurrects the dead. The speculations of some of the earlier commentators as to the "identity" of the man and the town mentioned in this story are without any substance, and may have been influenced by Talmudic legends.

Sc., "and observe that it is alive": thus pointing out that God has the power to grant life indefinitely, as well as to resurrect the dead.

The Qur'an frequently points to the ever-recurring miracle of birth, preceded by the gradual evolution of the embryo in its mother's womb, as a visible sign of God's power to create - and therefore also to re-create - life.

Or take another example of the one (Prophet Ezra) who passed by a town which has fallen down upon its roofs. He exclaimed: "How can Allah bring this dead township back to life?" Thereupon Allah caused him to die, and after one hundred years brought him back to life. Allah asked: "How long did you remained here?" Ezra replied: "Perhaps a day or part of a day." Allah said: "Nay! You have remain here for one hundred years: now just have a look at your food and drink; they have not rotten; and then look at your donkey and see that his very bones have decayed. We have done this to make you a Sign for mankind. Look at the bones of your donkey how We bring them together then clothe them with flesh and bring him back to life! When this all was shown clearly to him he said: "Now I know that Allah has power over everything."
  - Muhammad Farooq-i-Azam Malik
Or 'are you not aware of' the one who passed by a city which was in ruins. He wondered, 'How could Allah bring this back to life after its destruction?' So Allah caused him to die for a hundred years then brought him back to life. Allah asked, 'How long have you remained 'in this state'?' He replied, 'Perhaps a day or part of a day.' Allah said, 'No! You have remained here for a hundred years! Just look at your food and drink- they have not spoiled. 'But now' look at 'the remains of' your donkey! And 'so' We have made you into a sign for humanity. And look at the bones 'of the donkey', how We bring them together then clothe them with flesh!'1 When this was made clear to him, he declared, ''Now' I know that Allah is Most Capable of everything.'
  - Mustafa Khattab

 Bringing the donkey back to life.

Or (bethink thee of) the like of him who, passing by a township which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death? And Allah made him die a hundred years, then brought him back to life. He said: How long hast thou tarried? (The man) said: I have tarried a day or part of a day. (He) said: Nay, but thou hast tarried for a hundred years. Just look at thy food and drink which have rotted! Look at thine ass! And, that We may make thee a token unto mankind, look at the bones, how We adjust them and then cover them with flesh! And when (the matter) became clear unto him, he said: I know now that Allah is Able to do all things.
  - Marmaduke Pickthall
Or (take) the similitude of one who passed by a hamlet all in ruins to its roofs. He said: "Oh! how shall Allah bring it (ever) to life after (this) its death?" But Allah caused him to die for a hundred years then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: "(perhaps) a day or part of a day." He said: "Nay thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: and that We may make of thee a Sign unto the people look further at the bones how We bring them together and clothe them with flesh! When this was shown clearly to him he said: "I know that Allah hath power over all things." 304 305
  - Abdullah Yusuf Ali

This incident is referred variously (1) to Ezekiel's vision of dry bones (Ezekiel, xxxvii. 1-10, (2) to Nehemiah's visit to Jerusalem in ruins after the Captivity, and to its re-building (Hehemiah, i. 12-20): and (3) to Uzair, or Ezra, or Esdras, the scribe, priest, and reformer, who was sent by the Persian King after the Captivity to Jerusalem, and about whom there are many Jewish legends. As to (1), there are only four words in this verse about bones. As to (2) and (3), there is nothing specific to connect this verse with either. The wording is perfectly general, and we must understand it as general. I think it does refer not only to individual, but to national, death, and resurrection.

A man is in despair when he sees the destruction of a whole people, city, or civilization. But God can cause resurrection, as He has done many times in history, and as He will do at the final Resurrection. Time is nothing before God. The doubter thinks that he has been dead or "tarried thus" a day or less when the period has been a century. On the other hand, the food and drink which he left behind is intact, and as fresh as it was when he left it. But the donkey is not only dead, but nothing but bones is left of it. And before the man's eyes, the bones are reunited, clothed with flesh and blood, and restored to life. Moral: (1) Time is nothing to God; (2) It affects different things in different ways; (3) The keys of life and death are in God's hands; (4) Man's power is nothing; his faith should be in God.

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2:260
وَإِذْ قَالَ إِبْرَٰهِـۧمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ ٱلْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَـٰكِن لِّيَطْمَئِنَّ قَلْبِى ۖ قَالَ فَخُذْ أَرْبَعَةً مِّنَ ٱلطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ ٱجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ٱدْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ وَٱعْلَمْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ Wai th q a la ibr a heemu rabbi arinee kayfa tu h yee almawt a q a la awalam tumin q a la bal a wal a kin liya t mainna qalbee q a la fakhu th arbaAAatan mina a l tt ayri fa s urhunna ilayka thumma ijAAal AAal a kulli jabalin minhunna juzan thumma odAAuhunna yateenaka saAAyan wa i AAlam anna All a ha AAazeezun h akeem un
And, lo, Abraham said: "O my Sustainer! Show me how Thou givest life unto the dead!" Said He: "Hast thou, then, no faith?" [Abraham] answered: "Yea, but [let me see it] so that my heart may be set fully at rest." Said He: "Take, then, four birds and teach them to obey thee;256 then place them separately on every hill [around thee]; then summon them: they will come flying to thee. And know that God is almighty, wise."257
  - Mohammad Asad

Lit., "make them incline towards thee" (Zamakhshari; see also Lane IV, 1744).

My rendering of the above parable is based on the primary meaning of the imperative surhunna ilayka ("make them incline towards thee", i.e., "teach them to obey thee"). The moral of this story has been pointed out convincingly by the famous commentator Abu Muslim (as quoted by Razi): "If man is able - as he undoubtedly is - to train birds in such a way as to make them obey his call, then it is obvious that God, whose will all things obey, can call life into being by simply decreeing, 'Be!'"

Yet another example is when Ibrahim said: "My Rabb! Show me how you give life to the dead." He replied: "Have you no faith in this?" Ibrahim humbly submitted: "Yes! But I ask this to reassure my heart." Allah said: "Take four birds; train them to follow your direction, cut their bodies into pieces and scatter those pieces on hilltops then call them back; Allah will bring them back to life and they will come to you right away. Thus you will know that Allah is All-powerful and Wise."
  - Muhammad Farooq-i-Azam Malik
And 'remember' when Abraham said, 'My Lord! Show me how you give life to the dead.' Allah responded, 'Do you not believe?' Abraham replied, 'Yes I do, but just so my heart can be reassured.' Allah said, 'Then bring four birds, train them to come to you, 'then cut them into pieces,' and scatter them on different hilltops. Then call them back, they will fly to you in haste. And 'so you will' know that Allah is Almighty, All-Wise.'
  - Mustafa Khattab
And when Abraham said (unto his Lord): My lord! Show me how Thou givest life to the dead, He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then place a part of them on each hill, then call them, they will come to thee in haste. And know that Allah is Mighty, Wise.
  - Marmaduke Pickthall
Behold! Abraham said: "My Lord! show me how thou givest life to the dead. He said: "Dost thou not then believe?" He said: "Yea! but to satisfy my own understanding." He said: "Take four birds; tame them to turn to thee; put a portion of them on every hill and call to them; they will come to thee (flying) with speed. Then know that Allah is Exalted in Power Wise." 306 307 308
  - Abdullah Yusuf Ali

Verse 258, we saw, illustrated by God's power over Life and Death, contrasted with man's vain boasts or imaginings. Verse 259 illustrated how Time is immaterial to God's working; things, individuals and nations are subject to laws of life and death, which are under God's complete control, however much we may be misled by appearances. Now in Verse 200 we are shown the power of wisdom and love: if man can tame birds so that they know him and fly to him, how much more will God's creatures obey His call at the Resurrection?

Abraham had complete faith in God's power, but he wanted, with God's permission, to give an explanation of that faith to his own heart and mind. Where I have translated "satisfy my own understanding", the literal translation would be "satisfy my own heart".

A portion of them: Juz-an. The received Commentators understand this to mean that the birds were to be cut up and pieces of them were to be put on the hills. The cutting up or killing is not mentioned, but they say that it is implied by an ellipsis, as the question is how God gives life to the dead. Of the modern Muslim Commentators, M.P. is non-committal, but H.G.S. and M.M.A. understand that the birds were not killed, but that a "portion" here means a unit, single birds were placed on the hills, and they flew to the one who tamed them. This last view commends itself to me, as the cutting up of the birds to pieces is nowhere mentioned, unless we understand the word for "Taming" in an unusual and almost impossible sense.

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