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Surah 2. Al-Baqara

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2:36
فَأَزَلَّهُمَا ٱلشَّيْطَـٰنُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّ وَمَتَـٰعٌ إِلَىٰ حِينٍ Faazallahum a a l shshay ta nu AAanh a faakhrajahum a mimm a k a n a feehi waquln a ihbi t oo baAA d ukum libaAA d in AAaduwwun walakum fee alar d i mustaqarrun wamat a AAun il a h een in
But Satan caused them both to stumble therein, and thus brought about the loss of their erstwhile state.29 And so We said: "Down with you, [and be henceforth] enemies unto one another; and on earth you shall have your abode and your livelihood for a while!"30
  - Mohammad Asad

Lit., "brought them out of what they had been in": i.e., by inducing them to eat the fruit of the forbidden tree.

With this sentence, the address changes from the hitherto-observed dual form to the plural: a further indication that the moral of the story relates to the human race as a whole. See also surah {7}, note [16].

But Shaitan tempted them with the tree to disobey Allah's commandment and caused them to be expelled from Paradise, and We said: "Get out from here, some of you being enemies to others, and there is for you in the earth an abode and provisions for a specified period."
  - Muhammad Farooq-i-Azam Malik
But Satan deceived them- leading to their fall from the 'blissful' state they were in,1 and We said, 'Descend from the heavens 'to the earth' as enemies to each other.2 You will find in the earth a residence and provision for your appointed stay.'
  - Mustafa Khattab

 Both Adam and Eve were deceived, both sinned, and both were later forgiven. There is no concept of original sin in Islam.

 i.e., humans and Satan.

But Satan caused them to deflect therefrom and expelled them from the (happy) state in which they were; and We said: Fall down, one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time.
  - Marmaduke Pickthall
Then did Satan make them slip from the (garden) and get them out of the state (of felicity) in which they had been. We said: "Get ye down all (ye people) with enmity between yourselves. On earth will be your dwelling place and your means of livelihood for a time." 52 53 54
  - Abdullah Yusuf Ali

"Iblis" in ii. 34 is apparently the Power of Evil, with the root idea of desperateness of rebillion. "Satan" in this verse is the Power of Evil, with the root idea of perversity or enmity. Note the appropriateness of the term on each occasion. Also, "slipping" from the Garden denotes the idea of Evil gradually tempting man from a higher to a lower state.

God's decree is the result of man's action. Note the transition in Arabic from the singular number in ii. 33, to the dual in ii. 35, and the plural here, which I have indicated in English by "All ye people." Evidently Adam is the type of all mankind, and the sexes go together in all spiritual matters. Moreover, the expulsion applied to Adam, Eve, and Satan, and the Arabic plural is appropriate for any number greater than two.

Man's sojourn in this lower state, where he is partly an animal of this earth, is for a time. But he must fulfil his lower duties also, for they too are a part of his spiritual training.

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2:37
فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَـٰتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ Fatalaqq a a damu min rabbihi kalim a tin fat a ba AAalayhi innahu huwa a l ttaww a bu a l rra h eem u
Thereupon Adam received words [of guidance] from his Sustainer, and He accepted his repentance: for, verily, He alone is the Acceptor of Repentance, the Dispenser of Grace.
  - Mohammad Asad
Then Adam received appropriate words from his Rabb and repented, and Allah accepted his repentance. Surely Allah is the Most Forgiving, the Most Merciful.
  - Muhammad Farooq-i-Azam Malik
Then Adam was inspired with words 'of prayer' by his Lord,1 so He accepted his repentance. Surely He is the Accepter of Repentance, Most Merciful.
  - Mustafa Khattab

 The prayer that Adam and Eve were inspired to say is mentioned in 7:23, “Our Lord! We have wronged ourselves. If You do not forgive us and have mercy on us, we will certainly be losers.”

Then Adam received from his Lord words (of revelation), and He relented toward him. Lo! He is the Relenting, the Merciful.
  - Marmaduke Pickthall
Then learnt Adam from his Lord words of inspiration and his Lord turned toward him; for He is Oft-Returning Most Merciful. 55
  - Abdullah Yusuf Ali

As "names" in verse 31 above is used for the "nature of things", so "words" here mean "inspiration" "spiritual knowledge". The Arabic word used for "learn" here implies some effort on his part to which God's Grace responded.

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2:38
قُلْنَا ٱهْبِطُوا۟ مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَن تَبِعَ هُدَاىَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ Quln a ihbi t oo minh a jameeAAan faimm a yatiyannakum minnee hudan faman tabiAAa hud a ya fal a khawfun AAalayhim wal a hum ya h zanoon a
[For although] We did say, "Down with you all from this [state]," there shall, nonetheless, most certainly come unto you guidance from Me: and those who follow My guidance need have no fear, and neither shall they grieve;
  - Mohammad Asad
"Get out from here all of you," We said at the time of Adam's departure from Paradise. "There will come to you a guidance from Me, those who accept and follow it shall have nothing to fear or to regret.
  - Muhammad Farooq-i-Azam Malik
We said, 'Descend all of you! Then when guidance comes to you from Me, whoever follows it, there will be no fear for them, nor will they grieve.
  - Mustafa Khattab
We said: Go down, all of you, from hence; but verily there cometh unto you from Me a guidance; and whoso followeth My guidance, there shall no fear come upon them neither shall they grieve.
  - Marmaduke Pickthall
We said: "Get ye down all from here; and if as is sure there comes to you guidance from Me" whosoever follows My guidance on them shall be no fear nor shall they grieve. 56
  - Abdullah Yusuf Ali

Note the transition from the plural "We" at the beginning of the verse to the singular "Me" later in the same verse God speaks of Himself usually in the first person plural "We" it is the plural of respect and honour and is used in human language in Royal proclamations and decrees. But where a special personal relationship is expressed the singular, "I" or "Me" is used Cf. xxvi. 52, etc.

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2:39
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَآ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ Wa a lla th eena kafaroo waka thth aboo bi a y a tin a ol a ika a s ha bu a l nn a ri hum feeh a kh a lidoon a
but those who are bent on denying the truth and giving the lie to Our messages - they are destined for the fire, and therein shall they abide.
  - Mohammad Asad
But those who reject and defy Our revelations will be inmates of Hellfire wherein they shall live forever."
  - Muhammad Farooq-i-Azam Malik
But those who disbelieve and deny Our signs will be the residents of the Fire. They will be there forever.'
  - Mustafa Khattab
But they who disbelieve, and deny our revelations, such are rightful owners of the Fire. They will abide therein.
  - Marmaduke Pickthall
"But those who reject Faith and belie Our Signs they shall be Companions of the Fire; they shall abide therein." 57
  - Abdullah Yusuf Ali

But if the soul, in spite of the Oft-Returning Mercy of God, rejects the higher light and goes on sinning against that light, the inevitable consequence must be the spiritual Fire. It is not merely a fortuitous incident. As his rejection was deliberate and definite, so the consequences must be of an abiding character.

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2:40
يَـٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا۟ بِعَهْدِىٓ أُوفِ بِعَهْدِكُمْ وَإِيَّـٰىَ فَٱرْهَبُونِ Y a banee isr a eela o th kuroo niAAmatiya allatee anAAamtu AAalaykum waawfoo biAAahdee oofi biAAahdikum waiyy a ya fa i rhaboon i
O CHILDREN of Israel!31 Remember those blessings of Mine with which I graced you, and fulfil your promise unto Me, [whereupon] I shall fulfil My promise unto you; and of Me, of Me stand in awe!
  - Mohammad Asad

This passage connects directly with the preceding passages in that it refers to the continuous guidance vouchsafed to man through divine revelation. The reference to the children of Israel at this point, as in so many other places in the Qur'an, arises from the fact that their religious beliefs represented an earlier phase of the monotheistic concept which culminates in the revelation of the Qur'an.

O children of Israel! Remember My favors to you; fulfil your covenant (firm Commitment) with Me and I will fulfil My covenant with you, that you should fear none but Me.
  - Muhammad Farooq-i-Azam Malik
O children of Israel!1 Remember My favours upon you. Fulfil your covenant and I will fulfil Mine, and stand in awe of Me 'alone'.
  - Mustafa Khattab

 Israel is another name for Prophet Jacob.

O Children of Israel! Remember My favor wherewith I favored you, and fulfil your (part of the) covenant, I shall fulfil My (part of the) covenant and fear Me.
  - Marmaduke Pickthall
O children of Israel! call to mind the (special) favor which I bestowed upon you and fulfil your covenant with Me as I fulfil My covenant with you and fear none but Me. 58
  - Abdullah Yusuf Ali

The appeal is made to Israel subjectively in terms of their own tradition. You claim to be a favoured nation; have you forgotten My favours? You claim a special Covenant with Me: I have fulfilled My part of the Covenant by bringing you out of the land of bondage and giving you Canaan, the land "flowing with milk and honey" how have you fulfilled your part of the Covenent? Do you fear for your national existence? If you fear Me, nothing else will matter.

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2:41
وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوٓا۟ أَوَّلَ كَافِرٍۭ بِهِۦ ۖ وَلَا تَشْتَرُوا۟ بِـَٔايَـٰتِى ثَمَنًا قَلِيلًا وَإِيَّـٰىَ فَٱتَّقُونِ Wa a minoo bim a anzaltu mu s addiqan lim a maAAakum wal a takoonoo awwala k a firin bihi wal a tashtaroo bi a y a tee thamanan qaleelan waiyy a ya fa i ttaqoon i
Believe in that which I have [now] bestowed from on high, confirming the truth already in your possession, and be not foremost among those who deny its truth; and do not barter away My messages for a trifling gain;32 and of Me, of Me be conscious!
  - Mohammad Asad

A reference to the persistent Jewish belief that they alone among all nations have been graced by divine revelation. The "trifling gain" is their conviction that they are "God's chosen people" - a claim which the Qur'an consistently refutes.

Believe in My revelations, which are confirming your scriptures; do not be the first one to deny My revelations, and do not sell them for a petty price, fear Me and Me alone.
  - Muhammad Farooq-i-Azam Malik
Believe in My revelations which confirm your Scriptures. Do not be the first to deny them or trade them for a fleeting gain.1 And be mindful of Me.
  - Mustafa Khattab

 Trading Allah’s revelations for a fleeting gain is a recurring theme in the first few sûrahs of the Quran. This refers to the practice of some Jewish authorities in Medina who contradicted certain rulings in the Torah by giving people lenient opinions only to please them in exchange for money.

And believe in that which I reveal, confirming that which ye possess already (of the Scripture), and be not first to disbelieve therein, and part not with My revelations for a trifling price, and keep your duty unto Me.
  - Marmaduke Pickthall
And believe in what I reveal confirming the revelation which is with you and be not the first to reject faith therein nor sell My Signs for a small price: and fear Me and Me alone. 59
  - Abdullah Yusuf Ali

You receive revelations before: now comes one confirming it: its first appeal should be to you: are you to be the first to reject it? And reject it for what? God's Signs are worth more than all your paltry considerations. And the standard of duty and righteousness is to be taken from God, and not from priests and customs.

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2:42
وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَـٰطِلِ وَتَكْتُمُوا۟ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ Wal a talbisoo al h aqqa bi a lb at ili wataktumoo al h aqqa waantum taAAlamoon a
And do not overlay the truth with falsehood, and do not knowingly suppress the truth;33
  - Mohammad Asad

By "overlaying the truth with falsehood" is meant the corrupting of the Biblical text, of which the Qur'an frequently accuses the Jews (and which has since been established by objective textual criticism), while the "suppression of the truth" refers to their disregard or deliberately false interpretation of the words of Moses in the Biblical passage, "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken" (Deuteronomy xviii, 15), and the words attributed to God Himself, "I will raise them up a prophet from among thy brethren, like unto thee, and will put My words in his mouth" (Deuteronomy xviii, 18). The "brethren" of the children of Israel are obviously the Arabs, and particularly the musta'ribah ("Arabianized") group among them, which traces its descent to Ishmael and Abraham: and since it is to this group that the Arabian Prophet's own tribe, the Quraysh, belonged, the above Biblical passages must be taken as referring to his advent.

Do not mix the Truth with falsehood, or knowingly conceal the truth.
  - Muhammad Farooq-i-Azam Malik
Do not mix truth with falsehood or hide the truth knowingly.
  - Mustafa Khattab
Confound not truth with falsehood, nor knowingly conceal the truth.
  - Marmaduke Pickthall
And cover not Truth with falsehood nor conceal the Truth when ye know (what it is).
  - Abdullah Yusuf Ali

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2:43
وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱرْكَعُوا۟ مَعَ ٱلرَّٰكِعِينَ Waaqeemoo a l ss al a ta wa a too a l zzak a ta wa i rkaAAoo maAAa a l rr a kiAAeen a
and be constant in prayer, and spend in charity,34 and bow down in prayer with all who thus bow down.
  - Mohammad Asad

In Islamic Law, zakah denotes an obligatory tax, incumbent on Muslims, which is meant to purify a person's capital and income from the taint of selfishness (hence the name). The proceeds of this tax are to be spent mainly, but not exclusively, on the poor. Whenever, therefore, this term bears the above legal implication, I translate it as "the purifying dues". Since, however, in this verse it refers to the children of Israel and obviously implies only acts of charity towards the poor, it is more appropriate to translate it as "almsgiving" or "charity". I have also adopted this latter rendering in all instances where the term zakah, though relating to Muslims, does not apply specifically to the obligatory tax as such (e.g., in 73:20 , where this term appears for the first time in the chronology of revelation).

Establish Salah (prayers); give Zakah (charity); and bow down with those who bow down in worship.
  - Muhammad Farooq-i-Azam Malik
Establish prayer, pay alms-tax,1 and bow down with those who bow down.
  - Mustafa Khattab

 The alms-tax (zakâh) is the payment of 2.5% of someone’s savings only if the amount is equivalent to or greater than 85 g of gold, if that amount remains untouched for a whole Islamic year—around 355 days.

Establish worship, pay the poor-due, and bow your heads with those who bow (in worship).
  - Marmaduke Pickthall
And be steadfast in prayer; practice regular charity; and bow down your heads with those who bow down (in worship). 60
  - Abdullah Yusuf Ali

The argument is still primarily addressed to the Jews, but is of universal application, as in all the teachings of the Quran. The chief feature of Jewish worship was and is the bowing of the head.

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2:44
أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَـٰبَ ۚ أَفَلَا تَعْقِلُونَ Atamuroona a l nn a sa bi a lbirri watansawna anfusakum waantum tatloona alkit a ba afal a taAAqiloon a
Do you bid other people to be pious, the while you forget your own selves - and yet you recite the divine writ? Will you not, then, use your reason?
  - Mohammad Asad
Would you ask others to be righteous and forget to practice it yourselves? Even though you read your Holy Book? Have you no sense?
  - Muhammad Farooq-i-Azam Malik
Do you preach righteousness and fail to practice it yourselves, although you read the Scripture? Do you not understand?
  - Mustafa Khattab
Enjoin ye righteousness upon mankind while ye yourselves forget (to practise it)? And ye are readers of the Scripture! Have ye then no sense?
  - Marmaduke Pickthall
Do ye enjoin right conduct on the people and forget (to practice it) yourselves and yet ye study the Scripture? Will ye not understand?
  - Abdullah Yusuf Ali

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2:45
وَٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى ٱلْخَـٰشِعِينَ Wa i staAAeenoo bi al ss abri wa al ss al a ti wainnah a lakabeeratun ill a AAal a alkh a shiAAeen a
And seek aid in steadfast patience and prayer: and this, indeed, is a hard thing for all but the humble in spirit,
  - Mohammad Asad
Seek Allah's help with patience and Salah: it is indeed hard to be patient and to be punctual in offering Salah except for those who fear Allah,
  - Muhammad Farooq-i-Azam Malik
And seek help through patience and prayer. Indeed, it is a burden except for the humble-
  - Mustafa Khattab
Seek help in patience and prayer; and truly it is hard save for the humble-minded,
  - Marmaduke Pickthall
Nay seek (Allah's) help with patient perseverance and prayer: it is indeed hard except to those who bring a lowly spirit. 61
  - Abdullah Yusuf Ali

The Arabic word Sabr implies many shades of meaning, which it is impossible to comprehend in one English word. It implies (1) patience in the sense of being thorough, not hasty; (2) patient perseverance, constancy, steadfastness, firmness of purpose; (3) systematic as opposed to spasmodic or chance action; (4) a cheerful attitude of resignation and understanding in sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the element of constancy or steadfastness.

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2:46
ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَـٰقُوا۟ رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَٰجِعُونَ Alla th eena ya th unnoona annahum mul a qoo rabbihim waannahum ilayhi r a jiAAoon a
who know with certainty that they shall meet their Sustainer and that unto Him they shall return.
  - Mohammad Asad
who are certain in their mind that they are going to meet their Rabb and that they are going to return to Him for final judgement.
  - Muhammad Farooq-i-Azam Malik
those who are certain that they will meet their Lord and to Him they will return.
  - Mustafa Khattab
Who know that they will have to meet their Lord, and that unto Him they are returning.
  - Marmaduke Pickthall
Who bear in mind the certainty that they are to meet their Lord and that they are to return to Him.
  - Abdullah Yusuf Ali

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2:47
يَـٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَـٰلَمِينَ Y a banee isr a eela o th kuroo niAAmatiya allatee anAAamtu AAalaykum waannee fa dd altukum AAal a alAA a lameen a
O children of Israel! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people;
  - Mohammad Asad
O' Children of Israel! Remember the special favor which I bestowed upon You; that I exalted you above all other nations.
  - Muhammad Farooq-i-Azam Malik
O Children of Israel! Remember 'all' the favours I granted you and how I honoured you above the others.1
  - Mustafa Khattab

 Meaning, I chose you above all peoples of your time.

O Children of Israel! Remember My favor wherewith I favored you and how I preferred you to (all) creatures.
  - Marmaduke Pickthall
O children of Israel! call to mind the (special) favor which I bestowed upon You and that I preferred you to all others (for My message). 62
  - Abdullah Yusuf Ali

These words are recapitulated from ii. 40, which introduced a general account of God's favours to Israel; now we are introduced to a particular account of incidents in Israel's history. Each incident is introduced by the Arabic word "Iz", which is indicated in the translation by "Remember".

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2:48
وَٱتَّقُوا۟ يَوْمًا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيْـًٔا وَلَا يُقْبَلُ مِنْهَا شَفَـٰعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنصَرُونَ Wa i ttaqoo yawman l a tajzee nafsun AAan nafsin shayan wal a yuqbalu minh a shaf a AAatun wal a yukha th u minh a AAadlun wal a hum yun s aroon a
and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall intercession be accepted from any of them, nor ransom taken from them,35 and none shall be succoured.
  - Mohammad Asad

The "taking of ransom ('adl)" is an obvious allusion to the Christian doctrine of vicarious redemption as well as to the Jewish idea that "the chosen people" - as the Jews considered themselves - would be exempt from punishment on the Day of Judgment. Both these ideas are categorically refuted in the Qur'an.

Guard yourselves against the day on which one soul shall not avail another, no intercession shall be accepted, no ransom shall be taken and no help shall be given.
  - Muhammad Farooq-i-Azam Malik
Guard yourselves against the Day on which no soul will be of help to another. No intercession1 will be accepted, no ransom taken, and no help will be given.
  - Mustafa Khattab

 “Intercession” is the act of pleading with Allah on behalf of another person on the Day of Judgment.

And guard yourselves against a day when no soul will in aught avail another, nor will intercession be accepted from it, nor will compensation be received from it, nor will they be helped.
  - Marmaduke Pickthall
Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her nor shall compensation be taken from her nor shall anyone be helped (from outside). 63
  - Abdullah Yusuf Ali

Before passing to particular incidents, the conclusion is stated. Be on your guard; do not think that special favours exempt you from the personal responsibility of each soul.

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2:49
وَإِذْ نَجَّيْنَـٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ Wai th najjayn a kum min a li firAAawna yasoomoonakum sooa alAAa tha bi yu th abbi h oona abn a akum wayasta h yoona nis a akum wafee tha likum bal a on min rabbikum AAa th eem un
And [remember the time] when We saved you from Pharaoh's people, who afflicted you with cruel suffering, slaughtering your sons and sparing [only] your women36 - which was an awesome trial from your Sustainer;
  - Mohammad Asad

See Exodus i, 15-16, 22.

Remember how We delivered you from the people of Fir'on (Pharaoh): they had subjected you to severe torment, killing your sons and sparing your daughters; you were facing a tremendous trial from your Rabb.
  - Muhammad Farooq-i-Azam Malik
'Remember' how We delivered you from the people of Pharaoh, who afflicted you with dreadful torment, slaughtering your sons and keeping your women. That was a severe test from your Lord.
  - Mustafa Khattab
And (remember) when We did deliver you from Pharaoh's folk, who were afflicting you with dreadful torment, slaying your sons and sparing your women: That was a tremendous trial from your Lord.
  - Marmaduke Pickthall
And remember We delivered you from the people of Pharaoh: they set you hard tasks and punishments slaughtered your sons and let your womenfolk live; therein was a tremendous trial from your Lord. 64
  - Abdullah Yusuf Ali

The bondage of Egypt was indeed a tremendous trial. Even the Egyptians' wish to spare the lives of Israel's females when the males were slaughtered, added to the bitterness of Israel. Their hatred was cruel, but their "love" was still more cruel. About the hard tasks, see Exod. i. 14: "They made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field; all their service, wherein they made them serve, was with rigour." Pharaoh's taskmasters gave no straw, yet ordered the Israelites to make bricks without straw: Exod. v 5-19. Pharoah's decree was: "Every son that is born ye shall cast into the river, and every daughter ye shall save alive": Exod. i. 22. It was in consequence of this decree that Moses was hidden three months after he was born, and when he could be hidden no longer, he was put into an ark of bulrushes and cast into the Nile, where he was found by Pharoah's daughter and wife (xxviii. 9), and adopted into the family: Exod. ii. 2-10. Cf. xx. 37-40. Thus Moses was brought up by the enemies of his people. He was chosen by God to deliver his people, and God's wisdom made the learning and experience and even cruelties of the Egyptian enemies themselves to contribute to the salvation of his people.

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2:50
وَإِذْ فَرَقْنَا بِكُمُ ٱلْبَحْرَ فَأَنجَيْنَـٰكُمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ Wai th faraqn a bikumu alba h ra faanjayn a kum waaghraqn a a la firAAawna waantum tan th uroon a
and when We cleft the sea before you, and thus saved you and caused Pharaoh's people to drown before your very eyes;
  - Mohammad Asad
And We parted the Red Sea for you, taking you to safety, and drowned Fir'on's people before your very eyes.
  - Muhammad Farooq-i-Azam Malik
And 'remember' when We parted the sea, rescued you, and drowned Pharaoh's people before your very eyes.
  - Mustafa Khattab
And when We brought you through the sea and rescued you, and drowned the folk of Pharaoh in your sight.
  - Marmaduke Pickthall
And remember We divided the sea for you and saved you and drowned Pharaoh's people within your very sight. 65
  - Abdullah Yusuf Ali

When the Israelites at last escaped from Egypt, they were pursued by Pharaoh and his host. By a miracle the Israelites crossed the Red Sea, but the host of Pharaoh was drowned: Exod. xiv. 5-31.

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