Surat
Al-Baqarah (The Cow) - سورة البقرة
[In the Name of ALLAH, the
ENTIRELY MERCIFUL, the ESPECIALLY MERCIFUL]
2:1
الم
Pronunciation
Alif-lam-meem
Translation
Alif,
Lam, Meem.
Tafsir al-Jalalayn
Alif
lām mīm: God knows best what He means by these [letters].
ذَٰلِكَ
الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى
لِّلْمُتَّقِينَ
Pronunciation
Thalika
alkitabu larayba feehi hudan lilmuttaqeen
Translation
This
is the Book about which there is no doubt, a guidance for those conscious of
Allah -
Tafsir al-Jalalayn
That,
meaning, this, Book, which Muhammad (s) recites, in it there is no doubt, no
uncertainty, that it is from God (the negation [lĀ rayba fĪhi] is the predicate
of dhĀlika; the use of the demonstrative here is intended to glorify [the
Book]). A guidance (hudĀ is a second predicate, meaning that it [the Book]
‘guides’), for the God-fearing, namely, those that tend towards piety by
adhering to commands and avoiding things prohibited, thereby guarding
themselves from the Fire;
الَّذِينَ
يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ
يُنفِقُونَ
Pronunciation
Allatheena
yu/minoona bilghaybiwayuqeemoona assalata wamimma razaqnahumyunfiqoon
Translation
Who
believe in the unseen, establish prayer, and spend out of what We have provided
for them,
Tafsir al-Jalalayn
who
believe in, that is, who accept the truth of, the Unseen, what is hidden from
them of the Resurrection, Paradise and the Fire; and maintain the prayer, that
is to say, who perform it giving it its proper due; and of what We have
provided them, that is, of what we have bestowed upon them, expend, in
obedience to God;
وَالَّذِينَ
يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالْآخِرَةِ
هُمْ يُوقِنُونَ
Pronunciation
Wallatheena
yu/minoona bimaonzila ilayka wama onzila min qablika wabil-akhiratihum
yooqinoon
Translation
And
who believe in what has been revealed to you, [O Muhammad], and what was
revealed before you, and of the Hereafter they are certain [in faith].
Tafsir al-Jalalayn
and
who believe in what has been revealed to you, namely, the Qur’ān; and what was
revealed before you, that is, the Torah, the Gospel and other [scriptures]; and
of the Hereafter, they are certain, that is, they know [it is real].
أُولَٰئِكَ
عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُولَٰئِكَ
هُمُ الْمُفْلِحُونَ
Pronunciation
Ola-ika
AAala hudan minrabbihim waola-ika humu almuflihoon
Translation
Those
are upon [right] guidance from their Lord, and it is those who are the
successful.
Tafsir al-Jalalayn
Those,
as described in the way mentioned, are upon guidance from their Lord, those are
the ones that will prosper, that is, who will succeed in entering Paradise and
be saved from the Fire.
إِنَّ الَّذِينَ
كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا
يُؤْمِنُونَ
Pronunciation
Inna
allatheena kafaroo sawaonAAalayhim aanthartahum am lam tunthirhum layu/minoon
Translation
Indeed,
those who disbelieve - it is all the same for them whether you warn them or do
not warn them - they will not believe.
Tafsir al-Jalalayn
As
for the disbelievers, the likes of Abū Jahl, Abū Lahab and such; alike it is
for them whether you have warned them or have not warned them, they do not
believe, as God knows very well, so do not hope that they will believe (read
a-andhartahum pronouncing both hamzas, or by not pronouncing the second, making
it an alif instead, and inserting an alif between the one not pronounced and
the other one, or leaving [this insertion]; al-indhār [‘warning’] is to give
knowledge of something, and simultaneously instil an element of fear).
خَتَمَ اللَّهُ
عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ
أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ
عَذَابٌ عَظِيمٌ
Pronunciation
Khatama
Allahu AAala quloobihimwaAAala samAAihim waAAala absarihim ghishawatunwalahum
AAathabun AAatheem
Translation
Allah
has set a seal upon their hearts and upon their hearing, and over their vision
is a veil. And for them is a great punishment.
Tafsir al-Jalalayn
God
has set a seal on their hearts, impressing on them and making certain that no
good enters them; and on their hearing, [in which He has] deposited something
so that they cannot profit from the truth they hear; and on their eyes is a
covering, that is, a veil so that they do not see the truth; and for them there
will be a mighty chastisement, that is, intense and everlasting.
وَمِنَ النَّاسِ
مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُم بِمُؤْمِنِينَ
Pronunciation
Wamina
annasi man yaqoolu amannabiAllahi wabilyawmi al-akhiri wamahum bimu/mineen
Translation
And
of the people are some who say, "We believe in Allah and the Last
Day," but they are not believers.
Tafsir al-Jalalayn
The
following was revealed concerning the hypocrites: and some people there are who
say, ‘We believe in God and the Last Day’, that is, in the Day of Resurrection
because it is the very last day; but they are not believers (the [plural]
import of man [in man yaqūl, ‘who says’] is taken into account here, as
expressed by a pronoun [hum] that expresses this [plural] meaning).
يُخَادِعُونَ
اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنفُسَهُمْ وَمَا
يَشْعُرُونَ
Pronunciation
YukhadiAAoona
Allaha wallatheenaamanoo wama yakhdaAAoona illa anfusahum wamayashAAuroon
Translation
They
[think to] deceive Allah and those who believe, but they deceive not except
themselves and perceive [it] not.
Tafsir al-Jalalayn
They
would deceive God and the believers, by manifesting the opposite of the
unbelief they hide, so that they can avoid His rulings in this world; and only
themselves they deceive (yukhādi‘ūn), for the evil consequences of their
deception will rebound upon them, as they are disgraced in this world when God
makes known to His Prophet what they are hiding, and they will be punished in
the Hereafter; and they are not aware, and they do not know that they are
actually deceiving themselves (mukhāda‘a [although a third verbal form, from
khāda‘a] actually denotes a one-way action, such as [when one says] ‘āqabtu
al-lissa, ‘I punished the thief’ [using the third verbal form ‘āqaba]; the
mention of ‘God’ in [this statement] is for [rhetorical] effect; a variant
reading [for wa-mā yukhādi‘ūna] has wa-mā yakhda‘ūna).
فِي قُلُوبِهِم
مَّرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا ۖ وَلَهُمْ
عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ
Pronunciation
Fee
quloobihim maradun fazadahumuAllahu maradan walahum AAathabun aleemun bimakanoo
yakthiboon
Translation
In
their hearts is disease, so Allah has increased their disease; and for them is
a painful punishment because they [habitually] used to lie.
Tafsir al-Jalalayn
In
their hearts is a sickness: doubt and hypocrisy, which ails their hearts,
debilitating them; and God has increased their sickness with what He has
revealed in the Qur’ān, since they disbelieve it; and there awaits them a
painful chastisement because they used to lie (read yukadhdhibūn to imply [that
they used to call] the Prophet of God [a liar], or yakdhibūn to imply their
[mendacity when] saying ‘we believe’).
وَإِذَا قِيلَ
لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ
Pronunciation
Wa-itha
qeela lahum latufsidoo fee al-ardi qaloo innama nahnumuslihoon
Translation
And
when it is said to them, "Do not cause corruption on the earth," they
say, "We are but reformers."
Tafsir al-Jalalayn
When
it is said to them, that is, these latter, ‘Do not spread corruption in the
land’, through unbelief and hindering [people from] faith, They say, ‘We are
only putting things right’, that is, ‘we are not engaging in corruption’. God,
exalted be He, refutes them, saying:
أَلَا إِنَّهُمْ
هُمُ الْمُفْسِدُونَ وَلَٰكِن لَّا يَشْعُرُونَ
Pronunciation
Ala
innahum humu almufsidoona walakinla yashAAuroon
Translation
Unquestionably,
it is they who are the corrupters, but they perceive [it] not.
Tafsir al-Jalalayn
Truly
(a-lā, ‘truly’, is for alerting), intended emphatically, they are the agents of
corruption, but they perceive, this, not.
وَإِذَا قِيلَ
لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ
ۗ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَٰكِن لَّا
يَعْلَمُونَ
Pronunciation
Wa-itha
qeela lahum aminoo kamaamana annasu qaloo anu/minu kamaamana assufahao ala
innahum humu assufahaowalakin la yaAAlamoon
Translation
And
when it is said to them, "Believe as the people have believed," they
say, "Should we believe as the foolish have believed?"
Unquestionably, it is they who are the foolish, but they know [it] not.
Tafsir al-Jalalayn
When
it is said to them, ‘Believe as the people believe’, that is, as the Companions
of the Prophet (s), They say, ‘Shall we believe as fools believe?’, that is, as
the ignorant do? No we do not follow their way. The exalted One refutes them,
saying: Truly, they are the foolish ones, but they know, this, not.
وَإِذَا لَقُوا
الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا
إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ
Pronunciation
Wa-itha
laqoo allatheena amanooqaloo amanna wa-itha khalaw ilashayateenihim qaloo inna
maAAakum innamanahnu mustahzi-oon
Translation
And
when they meet those who believe, they say, "We believe"; but when
they are alone with their evil ones, they say, "Indeed, we are with you;
we were only mockers."
Tafsir al-Jalalayn
When
they meet (laqū is actually laquyū, but the damma has been omitted, being too
cumbersome for pronunciation; likewise the yā’ [is omitted], because it is
unvocalised and is followed by a wāw); those who believe, they say, ‘We
believe’; but when they go apart, away from them and return, to their devils,
their leaders, they say, ‘We are with you, in religion; we were only mocking,
them [the believers] by feigning belief.
اللَّهُ
يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ
Pronunciation
Allahu
yastahzi-o bihim wayamudduhumfee tughyanihim yaAAmahoon
Translation
[But]
Allah mocks them and prolongs them in their transgression [while] they wander
blindly.
Tafsir al-Jalalayn
God
[Himself] mocks them, requiting them for their mockery, leaving them, that is,
giving them respite, in their insolence, that is, in their transgressing the
limits of unbelief; bewildered, wavering, in perplexity (ya‘mahūn is a
circumstantial qualifier).
أُولَٰئِكَ
الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ فَمَا رَبِحَت تِّجَارَتُهُمْ
وَمَا كَانُوا مُهْتَدِينَ
Pronunciation
Ola-ika
allatheena ishtarawooaddalalata bilhuda famarabihat tijaratuhum wama
kanoomuhtadeen
Translation
Those
are the ones who have purchased error [in exchange] for guidance, so their
transaction has brought no profit, nor were they guided.
Tafsir al-Jalalayn
Those
are they who have bought error for guidance, that is, they have exchanged the
latter for the former; so their commerce has not profited them, that is to say,
they have gained nothing from it, indeed, they have lost, because their
destination is the Fire, made everlasting for them; nor are they guided, in
what they did.
مَثَلُهُمْ
كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ
اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَّا يُبْصِرُونَ
Pronunciation
Mathaluhum
kamathali allatheeistawqada naran falamma adaat ma hawlahuthahaba Allahu
binoorihim watarakahum fee thulumatinla yubsiroon
Translation
Their
example is that of one who kindled a fire, but when it illuminated what was
around him, Allah took away their light and left them in darkness [so] they
could not see.
Tafsir al-Jalalayn
Their
likeness, the way they are in their hypocrisy, is as the likeness of one who
kindled, that is, [one who] lit a fire in darkness, and when it illumined all
about him, so that he is able to see, and to feel warm and secure from those he
feared, God took away their light, extinguishing it (the plural pronoun [in
nūrihim] takes into account the [plural] import of alladhī); and left them in
darkness, unable to see, what is around them, confused as to the way, in fear;
likewise are those who have found [temporary] security by professing faith, but
who will meet with terror and punishment upon death; these [last] are:
صُمٌّ بُكْمٌ
عُمْيٌ فَهُمْ لَا يَرْجِعُونَ
Pronunciation
Summun
bukmun AAumyun fahum layarjiAAoon
Translation
Deaf,
dumb and blind - so they will not return [to the right path].
Tafsir al-Jalalayn
deaf,
to the truth, so that they cannot hear it and accept it; dumb, mute as regards
goodness, unable to speak of it; and, blind, to the path of guidance, so that
they cannot perceive it; they shall not return, from error.
أَوْ كَصَيِّبٍ
مِّنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ
فِي آذَانِهِم مِّنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ ۚ وَاللَّهُ
مُحِيطٌ بِالْكَافِرِينَ
Pronunciation
Aw
kasayyibin mina assama-ifeehi thulumatun waraAAdun wabarqunyajAAaloona
asabiAAahum fee athanihim mina assawaAAiqihathara almawti wallahu
muheetunbilkafireen
Translation
Or
[it is] like a rainstorm from the sky within which is darkness, thunder and
lightning. They put their fingers in their ears against the thunderclaps in
dread of death. But Allah is encompassing of the disbelievers.
Tafsir al-Jalalayn
Or,
the likeness of them is as a cloudburst, that is, [the likeness of them is] as
people are during rain (ka-sayyib: the term is originally sayyūb, from [the
verb] sāba, yasūbu, meaning ‘it came down’); out of the heaven, out of the
clouds, in which clouds is darkness, layer upon layer, and thunder, the angel
in charge of them [sc. the clouds]; it is also said that this [thunder] is
actually the sound of his voice; and lightning, the flash caused by his voice
which he uses to drive them — they, the people under the rain, put their
fingers, that is, their fingertips, in their ears against, because of, the
thunderclaps, the violent sound of thunder, in order not to hear it, cautious
of, fearful of, death, if they were to hear it. Similar is the case with these:
when the Qur’ān is revealed, in which there is mention of the unbelief that is
like darkness, the threat of punishment that is like the sound of thunder, and
the clear arguments that are like the clear lightning, they shut their ears in
order not to hear it and thereby incline towards [true] faith and abandon their
religion, which for them would be death; and God encompasses the disbelievers
in both knowledge and power, so they cannot escape Him.
يَكَادُ
الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ ۖ كُلَّمَا
أَضَاءَ لَهُم مَّشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا ۚ وَلَوْ شَاءَ
اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ ۚ إِنَّ اللَّهَ
عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Pronunciation
Yakadu
albarqu yakhtafu absarahumkullama adaa lahum mashaw feehi wa-itha
athlamaAAalayhim qamoo walaw shaa Allahu lathahababisamAAihim waabsarihim inna
Allaha AAalakulli shay-in qadeer
Translation
The
lightning almost snatches away their sight. Every time it lights [the way] for
them, they walk therein; but when darkness comes over them, they stand [still].
And if Allah had willed, He could have taken away their hearing and their
sight. Indeed, Allah is over all things competent.
Tafsir al-Jalalayn
The
lightning well-nigh, almost, snatches away their sight, that is, takes it away
swiftly; whensoever it gives them light, they walk in it, in its light; and
when the darkness is over them, they stop, that is, they stand still: a simile
of the perturbation that the Qur’ānic arguments cause in their hearts, and of
their acknowledging the truths of what they love to hear and recoiling from
what they detest; had God willed, He would have taken away their hearing and
their sight, that is, the exterior faculty, in the same way that He took away
their inner one; Truly, God has power over all things, [that] He wills, as for
example, His taking away of the above-mentioned.
يَا أَيُّهَا
النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ
لَعَلَّكُمْ تَتَّقُونَ
Pronunciation
Ya
ayyuha annasuoAAbudoo rabbakumu allathee khalaqakum wallatheenamin qablikum
laAAallakum tattaqoon
Translation
O
mankind, worship your Lord, who created you and those before you, that you may
become righteous -
Tafsir al-Jalalayn
O
people, of Mecca, worship, profess the oneness of, your Lord Who created you,
made you when you were nothing, and created those that were before you; so that
you may be fearful, of His punishment by worshipping Him (la‘alla, ‘so that’,
is essentially an optative, but when spoken by God it denotes an affirmative),
الَّذِي جَعَلَ
لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً
فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا
تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ
Pronunciation
Allathee
jaAAala lakumu al-ardafirashan wassamaa binaan waanzalamina assama-i maan
faakhraja bihi mina aththamaratirizqan lakum fala tajAAaloo lillahi
andadanwaantum taAAlamoon
Translation
[He]
who made for you the earth a bed [spread out] and the sky a ceiling and sent
down from the sky, rain and brought forth thereby fruits as provision for you.
So do not attribute to Allah equals while you know [that there is nothing
similar to Him].
Tafsir al-Jalalayn
He
Who assigned to you, created [for you], the earth for a couch, like a carpet
that is laid out, neither extremely hard, nor extremely soft so as to make it
impossible to stand firm upon it; and heaven for an edifice, like a roof; and
sent down from the heaven water, wherewith He brought forth, all types of,
fruits for your provision; so set not up compeers to God, that is partners in
worship, while you know that He is the Creator, that you create not and that
only One that creates can be God.
وَإِن كُنتُمْ
فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن
مِّثْلِهِ وَادْعُوا شُهَدَاءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ
Pronunciation
Wa-in
kuntum fee raybin mimma nazzalnaAAala AAabdina fa/too bisooratin min mithlihi
wadAAooshuhadaakum min dooni Allahi in kuntum sadiqeen
Translation
And
if you are in doubt about what We have sent down upon Our Servant [Muhammad],
then produce a surah the like thereof and call upon your witnesses other than
Allah , if you should be truthful.
Tafsir al-Jalalayn
And
if you are in doubt, in uncertainty, concerning what We have revealed to Our
servant, Muhammad (s), of the Qur’ān, that it is from God, then bring a sūra
like it, that is also revealed (min mithlihi: min is explicative, that is, a
sūra like it in its eloquence, fine arrangement and its bestowal of knowledge
of the Unseen; a sūra is a passage with a beginning and end made up of a
minimum of three verses); and call your witnesses, those other gods that you
worship, besides God, that is, other than Him, so that it can be seen, if you
are truthful, in [your claim] that Muhammad (s) speaks it from himself. So do
this, for you are also fluent speakers of Arabic like him. When they could not
do this, God said:
فَإِن لَّمْ
تَفْعَلُوا وَلَن تَفْعَلُوا فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ
وَالْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَافِرِينَ
Pronunciation
Fa-in
lam tafAAaloo walan tafAAaloo fattaqooannara allatee waqooduha
annasuwalhijaratu oAAiddat lilkafireen
Translation
But
if you do not - and you will never be able to - then fear the Fire, whose fuel
is men and stones, prepared for the disbelievers.
Tafsir al-Jalalayn
And
if you do not, do what was mentioned because you are incapable, and you will
not (a parenthetical statement), that is, never [will you be able to], because
of its inimitability, then fear, through belief in God and [belief] that this
is not the words of a human, the Fire, whose fuel is men, disbelievers, and
stones, like their very idols, indicating that its heat is extreme, since it
burns with the [stones] mentioned, unlike the fires of this world that burn
with wood and similar materials; prepared, and made ready, for disbelievers, so
that they are punished in it (this [phrase, u‘iddat li’l-kāfirīna, ‘prepared
for disbelievers’] is either a new sentence or a sustained circumstantial
qualifier).
وَبَشِّرِ
الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِن
تَحْتِهَا الْأَنْهَارُ ۖ كُلَّمَا
رُزِقُوا مِنْهَا مِن ثَمَرَةٍ رِّزْقًا ۙ قَالُوا هَٰذَا
الَّذِي رُزِقْنَا مِن قَبْلُ ۖ وَأُتُوا بِهِ
مُتَشَابِهًا ۖ وَلَهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ ۖ وَهُمْ فِيهَا
خَالِدُونَ
Pronunciation
Wabashshiri
allatheena amanoowaAAamiloo assalihati anna lahum jannatintajree min tahtiha
al-anharu kullamaruziqoo minha min thamaratin rizqan qaloo hathaallathee
ruziqna min qablu waotoo bihi mutashabihanwalahum feeha azwajun mutahharatun
wahumfeeha khalidoon
Translation
And
give good tidings to those who believe and do righteous deeds that they will
have gardens [in Paradise] beneath which rivers flow. Whenever they are
provided with a provision of fruit therefrom, they will say, "This is what
we were provided with before." And it is given to them in likeness. And
they will have therein purified spouses, and they will abide therein eternally.
Tafsir al-Jalalayn
And
give good tidings to, inform, those who believe, who have faith in God, and
perform righteous deeds, such as the obligatory and supererogatory [rituals],
that theirs shall be Gardens, of trees, and habitations, underneath which, that
is, underneath these trees and palaces, rivers run (tajrī min
tahtihā’l-anhāru), that is, there are waters in it (al-nahr is the place in
which water flows [and is so called] because the water carves [yanhar] its way
through it; the reference to it as ‘running’ is figurative); whensoever they
are provided with fruits therefrom, that is, whenever they are given to eat
from these gardens, they shall say, ‘This is what, that is, the like of what we
were provided with before’, that is, before this, in Paradise, since its fruits
are similar (and this is evidenced by [the following statement]): they shall be
given it, the provision, in perfect semblance, that is, resembling one another
in colour, but different in taste; and there for them shall be spouses, of
houris and others, purified, from menstruation and impurities; therein they
shall abide: dwelling therein forever, neither perishing nor departing
therefrom. And when the Jews said, ‘Why does God strike a similitude about
flies, where He says, And if a fly should rob them of anything [Q. 22:73] and
about a spider, where He says, As the likeness of the spider [Q. 29:41]: what
does God want with these vile creatures? God then revealed the following:
إِنَّ اللَّهَ
لَا يَسْتَحْيِي أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا
الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا
الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَٰذَا مَثَلًا ۘ يُضِلُّ بِهِ كَثِيرًا
وَيَهْدِي بِهِ كَثِيرًا ۚ وَمَا يُضِلُّ
بِهِ إِلَّا الْفَاسِقِينَ
Pronunciation
Inna
Allaha la yastahyeean yadriba mathalan ma baAAoodatan famafawqaha faamma
allatheena amanoofayaAAlamoona annahu alhaqqu min rabbihim waammaallatheena
kafaroo fayaqooloona matha aradaAllahu bihatha mathalan yudillu bihikatheeran
wayahdee bihi katheeran wama yudillu bihiilla alfasiqeen
Translation
Indeed,
Allah is not timid to present an example - that of a mosquito or what is
smaller than it. And those who have believed know that it is the truth from
their Lord. But as for those who disbelieve, they say, "What did Allah
intend by this as an example?" He misleads many thereby and guides many
thereby. And He misleads not except the defiantly disobedient,
Tafsir al-Jalalayn
God
is not ashamed to strike, to make, a similitude (mathal: is the first direct
object; mā either represents an indefinite noun described by what comes after
it and constitutes a second direct object, meaning ‘whatever that similitude
may be’; or it [the mā] is extra to emphasise the vileness [involved], so that
what follows constitutes the second direct object); even of a gnat, (ba‘ūda is
the singular of ba‘ūd), that is, small flies; or anything above it, that is,
larger than it, so that this explanation is not affected [by the size of the
creature] with regard to the judgement [God is making]; as for the believers,
they know it, the similitude, is the truth, established and given in this
instance, from their Lord; but as for disbelievers, they say, ‘What did God
desire by this for a similitude?’ (mathalan is a specification, meaning, ‘by
this similitude’; mā is an interrogative of rejection and is the subject; dhā
means alladhī, whose relative clause contains its predicate, in other words,
‘what use is there in it?’). God then responds to them saying: Thereby, that
is, by this similitude, He leads many astray, from the truth on account of
their disbelieving in it, and thereby He guides many, believers on account of
their belief in it; and thereby He leads none astray except the wicked, those
that reject obedience to Him.
الَّذِينَ
يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ
اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۚ أُولَٰئِكَ هُمُ
الْخَاسِرُونَ
Pronunciation
Allatheena
yanqudoona AAahdaAllahi min baAAdi meethaqihi wayaqtaAAoona maamara Allahu bihi
an yoosala wayufsidoona fee al-ardiola-ika humu alkhasiroon
Translation
Who
break the covenant of Allah after contracting it and sever that which Allah has
ordered to be joined and cause corruption on earth. It is those who are the
losers.
Tafsir al-Jalalayn
Those
such as, He has described, break the covenant of God, the contract He made with
them in the [revealed] Books to belief in Muhammad (s), after its solemn
binding, after it has been confirmed with them, and such as cut what God has commanded
should be joined, of belief in the Prophet, of kinship and other matters (an
[in the phrase an yūsala, ‘that it be joined’] substitutes for the pronoun
[suffixed] in bihi [of the preceding words mā amara Llāhu bihi, ‘that which God
has commanded’]); and such as do corruption in the land, by way of their
transgressing and impeding faith, they, the ones thus described, shall be the
losers, since, they shall end up in the Fire, made everlasting for them.
كَيْفَ
تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ
يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ
Pronunciation
Kayfa
takfuroona billahiwakuntum amwatan faahyakum thumma yumeetukumthumma yuhyeekum
thumma ilayhi turjaAAoon
Translation
How
can you disbelieve in Allah when you were lifeless and He brought you to life;
then He will cause you to die, then He will bring you [back] to life, and then
to Him you will be returned.
Tafsir al-Jalalayn
How
do you, people of Mecca, disbelieve in God, when you were dead, semen inside
loins, and He gave you life, in the womb and in this world by breathing Spirit
into you (the interrogative here is either intended to provoke amazement at
their [persistent] unbelief despite the evidence established, or intended as a
rebuke); then He shall make you dead, after your terms of life are completed,
then He shall give you life, at the Resurrection, then to Him you shall be
returned!, after resurrection, whereupon He shall requite you according to your
deeds; and He states, as proof of the Resurrection, when they denied it:
هُوَ الَّذِي
خَلَقَ لَكُم مَّا فِي الْأَرْضِ جَمِيعًا ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ
فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ ۚ وَهُوَ بِكُلِّ
شَيْءٍ عَلِيمٌ
Pronunciation
Huwa
allathee khalaqa lakum mafee al-ardi jameeAAan thumma istawa ila
assama-ifasawwahunna sabAAa samawatin wahuwa bikullishay-in AAaleem
Translation
It
is He who created for you all of that which is on the earth. Then He directed
Himself to the heaven, [His being above all creation], and made them seven
heavens, and He is Knowing of all things.
Tafsir al-Jalalayn
He
it is Who created for you all that is in the earth, that is, the earth and all
that is in it, so that you may benefit from and learn lessons from it; then,
after creating the earth, He turned to, that is, He made His object, heaven and
levelled them (fa-sawwāhunna: the pronoun [-hunna] refers to ‘heaven’, since,
it [heaven] is implicit in the import of the sentence attributed to it [the
pronoun]), that is to say, He made them thus, as [He says] in another verse,
[fa-qadāhunna] so He determined them [Q. 41:12]) seven heavens and He has
knowledge of all things, in their totality and in their individual detail, so
do you not then think that the One who has the power to create this to begin
with, which is much greater than what you are, also has the power to bring you
back [after death]?
وَإِذْ قَالَ
رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا
أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ
بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي
أَعْلَمُ مَا لَا تَعْلَمُونَ
Pronunciation
Wa-ith
qala rabbuka lilmala-ikatiinnee jaAAilun fee al-ardi khaleefatan qalooatajAAalu
feeha man yufsidu feeha wayasfiku addimaawanahnu nusabbihu bihamdika
wanuqaddisu lakaqala innee aAAlamu ma la taAAlamoon
Translation
And
[mention, O Muhammad], when your Lord said to the angels, "Indeed, I will
make upon the earth a successive authority." They said, "Will You
place upon it one who causes corruption therein and sheds blood, while we
declare Your praise and sanctify You?" Allah said, "Indeed, I know
that which you do not know."
Tafsir al-Jalalayn
And,
mention, O Muhammad (s), when your Lord said to the angels, ‘I am appointing on
earth a vicegerent’, who shall act as My deputy, by implementing My rulings
therein — and this [vicegerent] was Adam; They said, ‘What, will You appoint
therein one who will do corruption therein, through disobedience, and shed
blood, spilling it through killing, just as the progeny of the jinn did, for
they used to inhabit it, but when they became corrupted God sent down the
angels against them and they were driven away to islands and into the
mountains; while we glorify, continuously, You with praise, that is, “We say
Glory and Praise be to You”, and sanctify You?’, that is, ‘We exalt You as
transcendent above what does not befit You?; the lām [of laka, ‘You’] is extra,
and the sentence [wa-nuqaddisu laka, ‘We sanctify You’] is a circumstantial
qualifier, the import being, ‘thus, we are more entitled to be Your
vicegerents’); He, exalted be He, said, ‘Assuredly, I know what you know not’,
of the benefits of making Adam a vicegerent and of the fact that among his
progeny will be the obedient and the transgressor, and justice will prevail
between them. They said, ‘God will never create anything more noble in His eyes
than us nor more knowledgeable, since we have been created before it and have
seen what it has not seen. God then created Adam from the surface of the earth
(adīm al-ard [adīm literally means ‘skin’]), taking a handful of all its
colours and mixing it with different waters, then made him upright and breathed
into him the Spirit and he thus became a living being with senses, after having
been inanimate.
وَعَلَّمَ آدَمَ
الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنبِئُونِي
بِأَسْمَاءِ هَٰؤُلَاءِ إِن كُنتُمْ صَادِقِينَ
Pronunciation
WaAAallama
adama al-asmaakullaha thumma AAaradahum AAala almala-ikatifaqala anbi-oonee
bi-asma-i haola-iin kuntum sadiqeen
Translation
And
He taught Adam the names - all of them. Then He showed them to the angels and
said, "Inform Me of the names of these, if you are truthful."
Tafsir al-Jalalayn
And
He taught Adam the names, that is, the names of things named, all of them, by
placing knowledge of them into his heart; then He presented them, these names,
the majority of which concerned intellectual beings, to the angels and said, to
them in reproach, ‘Now tell Me, inform Me, the names of these, things named, if
you speak truly’, in your claim that I would not create anything more
knowledgeable than you, or that you are more deserving of this vicegerency; the
response to the conditional sentence is intimated by what precedes it.
قَالُوا
سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ
الْعَلِيمُ الْحَكِيمُ
Pronunciation
Qaloo
subhanaka laAAilma lana illa ma AAallamtanainnaka anta alAAaleemu alhakeem
Translation
They
said, "Exalted are You; we have no knowledge except what You have taught
us. Indeed, it is You who is the Knowing, the Wise."
Tafsir al-Jalalayn
They
said, ‘Glory be to You!, exalting You above that any should object to You, We
know not except what You have taught us. Surely You are (innaka anta emphasises
the [preceding suffixed pronoun] kāf) the Knower, Wise’, from whose knowledge
and wisdom nothing escapes.
قَالَ يَا آدَمُ
أَنبِئْهُم بِأَسْمَائِهِمْ ۖ فَلَمَّا
أَنبَأَهُم بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ
السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
Pronunciation
Qala
ya adamu anbi/humbi-asma-ihim falamma anbaahum bi-asma-ihim qalaalam aqul lakum
innee aAAlamu ghayba assamawatiwal-ardi waaAAlamu ma tubdoona wamakuntum
taktumoon
Translation
He
said, "O Adam, inform them of their names." And when he had informed
them of their names, He said, "Did I not tell you that I know the unseen
[aspects] of the heavens and the earth? And I know what you reveal and what you
have concealed."
Tafsir al-Jalalayn
He,
exalted be He, said, ‘Adam, tell them, the angels, their names’, all of the
things named; so, he named each thing by its appellation and mentioned the
wisdom behind its creation; And when he had told them their names He, exalted,
said, in rebuke, ‘Did I not tell you that I know the Unseen in the heavens and
the earth?, what is unseen in them, And I know what you reveal, what you
manifested when you said, ‘What, will You appoint therein …’, and what you were
hiding, what you were keeping secret when you were saying that God would not
create anything more knowledgeable or more noble in His eyes than us.
وَإِذْ قُلْنَا
لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ
وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ
Pronunciation
Wa-ith
qulna lilmala-ikatiosjudoo li-adama fasajadoo illa ibleesa abawastakbara wakana
mina alkafireen
Translation
And
[mention] when We said to the angels, "Prostrate before Adam"; so
they prostrated, except for Iblees. He refused and was arrogant and became of
the disbelievers.
Tafsir al-Jalalayn
And,
mention, when We said to the angels, ‘Prostrate yourselves to Adam’, a
prostration that is a bow of salutation; so they prostrated themselves, except
Iblīs, the father of the jinn, who was among the angels, he refused, to
prostrate, and disdained, became proud and said, I am better than he [Q. 7:12];
and so he became one of the disbelievers, according to God’s knowledge.
وَقُلْنَا يَا
آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ
شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ
Pronunciation
Waqulna
ya adamu oskunanta wazawjuka aljannata wakula minha raghadan haythushi/tuma
wala taqraba hathihi ashshajaratafatakoona mina aththalimeen
Translation
And
We said, "O Adam, dwell, you and your wife, in Paradise and eat therefrom
in [ease and] abundance from wherever you will. But do not approach this tree,
lest you be among the wrongdoers."
Tafsir al-Jalalayn
And
We said, ‘Adam, dwell (anta, ‘you’ [of ‘dwell you’] here reiterates the
concealed pronoun [of the person of the verb uskun], so that it [wa-zawjuk] may
be made a supplement to it); and your wife, Eve (Hawwā’) — who was created from
his left rib — in the Garden, and eat thereof, of its food, easefully, of
anything without restrictions, where you desire; but do not come near this
tree, to eat from it, and this was wheat or a vine or something else, lest you
be, become, evildoers’, that is, transgressors.
فَأَزَلَّهُمَا
الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا
اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي
الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ
Pronunciation
Faazallahuma
ashshaytanuAAanha faakhrajahuma mimma kanafeehi waqulna ihbitoo baAAdukum
libaAAdinAAaduwwun walakum fee al-ardi mustaqarrun wamataAAunila heen
Translation
But
Satan caused them to slip out of it and removed them from that [condition] in
which they had been. And We said, "Go down, [all of you], as enemies to
one another, and you will have upon the earth a place of settlement and
provision for a time."
Tafsir al-Jalalayn
Then
Satan, Iblīs, caused them to slip, he caused them to be removed (fa-azallahumā:
a variant reading has fa-azālahumā: he caused them to be away from it)
therefrom, that is, from the Garden, when he said to them, ‘Shall I point you
to the tree of eternity’ [cf. Q. 20:120], and swore to them by God that he was
only giving good advice to them, and so they ate of it; and brought them out of
what they were in, of bliss; and We said, ‘Go down, to earth, both of you and
all those comprised by your seed; some of you, of your progeny, an enemy to the
other, through your wronging one another; and in the earth a dwelling, a place
of settlement, shall be yours, and enjoyment, of whatever of its vegetation you
may enjoy, for a while’, [until] the time your terms [of life] are concluded.
فَتَلَقَّىٰ
آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ
التَّوَّابُ الرَّحِيمُ
Pronunciation
Fatalaqqa
adamu min rabbihikalimatin fataba AAalayhi innahu huwa attawwabuarraheem
Translation
Then
Adam received from his Lord [some] words, and He accepted his repentance.
Indeed, it is He who is the Accepting of repentance, the Merciful.
Tafsir al-Jalalayn
Thereafter
Adam received certain words from his Lord, with which He inspired him (a
variant reading [of Ādamu] has accusative Ādama and nominative kalimātu),
meaning they [the words] came to him, and these were [those of] the verse Lord,
we have wronged ourselves [Q. 7:23], with which he supplicated, and He relented
to him, that is, He accepted his repentance; truly He is the Relenting, to His
servants, the Merciful, to them.
قُلْنَا
اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا
يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا
هُمْ يَحْزَنُونَ
Pronunciation
Qulna
ihbitoo minhajameeAAan fa-imma ya/tiyannakum minnee hudan faman tabiAAahudaya
fala khawfun AAalayhim wala hum yahzanoon
Translation
We
said, "Go down from it, all of you. And when guidance comes to you from
Me, whoever follows My guidance - there will be no fear concerning them, nor
will they grieve.
Tafsir al-Jalalayn
We
said, ‘Go down from it, from the Garden, all together (He has repeated this
[phrase qulnā ihbitū] in order to supplement it with), yet (fa-immā: the nūn of
the conditional particle in [‘if’] has been assimilated with the extra mā)
there shall come to you from Me guidance, a Book and a prophet, and whoever
follows My guidance, believing in me and performing deeds in obedience of Me,
no fear shall befall them, neither shall they grieve, in the Hereafter, since
they will be admitted into Paradise.
وَالَّذِينَ
كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا
خَالِدُونَ
Pronunciation
Wallatheena
kafaroo wakaththaboobi-ayatina ola-ika as-habuannari hum feeha khalidoon
Translation
And
those who disbelieve and deny Our signs - those will be companions of the Fire;
they will abide therein eternally."
Tafsir al-Jalalayn
As
for the disbelievers who deny Our signs, Our Books, those shall be the
inhabitants of the Fire, abiding therein’, enduring perpetually, neither
perishing nor exiting therefrom.
يَا بَنِي
إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا
بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ
Pronunciation
Ya
banee isra-eela othkurooniAAmatiya allatee anAAamtu AAalaykum waawfoo biAAahdee
oofibiAAahdikum wa-iyyaya farhaboon
Translation
O
Children of Israel, remember My favor which I have bestowed upon you and
fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and
be afraid of [only] Me.
Tafsir al-Jalalayn
O
Children of Israel, sons of Jacob, remember My favour wherewith I favoured you,
that is, your forefathers, saving them from Pharaoh, parting the sea, sending
clouds as shelter and other instances, for which you should show gratitude by
being obedient to Me; and fulfil My covenant, that which I took from you, that
you believe in Muhammad (s), and I shall fulfil your covenant, that which I
gave to you, that you shall be rewarded for this with Paradise; and be in awe
of Me, fear Me and not anyone else when you have abandoned belief in him [the
Prophet].
وَآمِنُوا بِمَا
أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ ۖ وَلَا
تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ
Pronunciation
Waaminoo
bima anzaltu musaddiqanlima maAAakum wala takoonoo awwala kafirinbihi wala
tashtaroo bi-ayatee thamananqaleelan wa-iyyaya fattaqoon
Translation
And
believe in what I have sent down confirming that which is [already] with you,
and be not the first to disbelieve in it. And do not exchange My signs for a
small price, and fear [only] Me.
Tafsir al-Jalalayn
And
believe in what I have revealed, of the Qur’ān, confirming that which is with
you, of the Torah, by its agreement with it, in respect to [affirmation of]
God’s Oneness and prophethood; and be not the first to disbelieve in it, from
among the People of the Scripture, for those who will come after you will
depend on you and so you will bear their sins. And do not sell, exchange, My
signs, those that relate to the description of Muhammad (s) in your Book; for a
small price, for a trivial and temporary affair of this world; that is to say,
do not suppress this for fear of losing what you hope to earn from lowly
individuals among you; and fear Me, and none other in this matter.
وَلَا تَلْبِسُوا
الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
Pronunciation
Wala
talbisoo alhaqqa bilbatiliwataktumoo alhaqqa waantum taAAlamoon
Translation
And
do not mix the truth with falsehood or conceal the truth while you know [it].
Tafsir al-Jalalayn
And
do not obscure, confuse, the truth, that I have revealed to you, with
falsehood, that you fabricate; and do not conceal the truth, the description of
Muhammad (s), wittingly, that is, knowing it to be the truth.
وَأَقِيمُوا الصَّلَاةَ
وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ
Pronunciation
Waaqeemoo
assalata waatooazzakata warkaAAoo maAAa arrakiAAeen
Translation
And
establish prayer and give zakah and bow with those who bow [in worship and
obedience].
Tafsir al-Jalalayn
And
establish prayer, and pay the alms, and bow with those that bow, that is, pray
with those who pray, Muhammad (s) and his Companions: this was revealed
concerning their religious scholars, who used to say to their kin from among
the Muslims, ‘Stay firm upon the religion of Muhammad (s), for it is the
truth’.
أَتَأْمُرُونَ
النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ ۚ أَفَلَا
تَعْقِلُونَ
Pronunciation
Ata/muroona
annasa bilbirriwatansawna anfusakum waantum tatloona alkitaba afalataAAqiloon
Translation
Do
you order righteousness of the people and forget yourselves while you recite
the Scripture? Then will you not reason?
Tafsir al-Jalalayn
Will
you bid others to piety, to belief in Muhammad (s), and forget yourselves,
neglecting yourselves and not bidding them to the same, while you recite the
Book?, in which there is the threat of chastisement, if what you do contradicts
what you say. Do you not understand? the evil nature of your actions, that you
might then repent? (the sentence about ‘forgetting’ constitutes the
[syntactical] locus of the interrogative of disavowal).
وَاسْتَعِينُوا
بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا
لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ
Pronunciation
WastaAAeenoo
bissabriwassalati wa-innaha lakabeeratunilla AAala alkhashiAAeen
Translation
And
seek help through patience and prayer, and indeed, it is difficult except for
the humbly submissive [to Allah ]
Tafsir al-Jalalayn
Seek
help, ask for assistance in your affairs, in patience, by restraining the soul
in the face of that which it dislikes; and prayer. The singling out of this for
mention is a way of emphasising its great importance; in one hadīth, [it is
stated], ‘When something bothered the Prophet (s), he would immediately resort
to prayer’; it is said that the address here is to the Jews: when greed and
desire for leadership became impediments to their faith, they were enjoined to
forbearance, which constituted fasting and prayer, since, the former stems from
lust and the latter yields humility and negates pride. For it, prayer, is
grievous, burdensome, except to the humble, those that are at peace in
obedience,
الَّذِينَ
يَظُنُّونَ أَنَّهُم مُّلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ
Pronunciation
Allatheena
yathunnoonaannahum mulaqoo rabbihim waannahum ilayhi rajiAAoon
Translation
Who
are certain that they will meet their Lord and that they will return to Him.
Tafsir al-Jalalayn
who
reckon, who are certain, that they shall meet their Lord, at the Resurrection,
and that to Him they are returning, in the Hereafter, where He will reward
them.
يَا بَنِي
إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي
فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ
Pronunciation
Ya
banee isra-eela othkurooniAAmatiya allatee anAAamtu AAalaykum waannee
faddaltukumAAala alAAalameen
Translation
O
Children of Israel, remember My favor that I have bestowed upon you and that I
preferred you over the worlds.
Tafsir al-Jalalayn
O
Children of Israel, remember My favour wherewith I favoured you, by giving
thanks through obedience to Me, and that I have preferred you, your
forefathers, above all the worlds, of their time;
وَاتَّقُوا
يَوْمًا لَّا تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا
شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنصَرُونَ
Pronunciation
Wattaqoo
yawman la tajzeenafsun AAan nafsin shay-an wala yuqbalu minha shafaAAatunwala
yu/khathu minha AAadlun wala humyunsaroon
Translation
And
fear a Day when no soul will suffice for another soul at all, nor will
intercession be accepted from it, nor will compensation be taken from it, nor
will they be aided.
Tafsir al-Jalalayn
and
fear, be scared of, the day when no soul for another shall give satisfaction,
which is the Day of Resurrection, and no intercession shall be accepted (read
either tuqbal or yuqbal) from it, that is, it is not the case that it has power
to intercede, for it then to be accepted from it [or rejected, as God says], So
now we have no intercessors [Q. 26:100]; nor any compensation, ransom, be
taken, neither shall they be helped, to avoid God’s chastisement.
وَإِذْ
نَجَّيْنَاكُم مِّنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُذَبِّحُونَ
أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ ۚ وَفِي ذَٰلِكُم
بَلَاءٌ مِّن رَّبِّكُمْ عَظِيمٌ
Pronunciation
Wa-ith
najjaynakum min alifirAAawna yasoomoonakum soo-a alAAathabi
yuthabbihoonaabnaakum wayastahyoona nisaakum wafee thalikumbalaon min rabbikum
AAatheem
Translation
And
[recall] when We saved your forefathers from the people of Pharaoh, who
afflicted you with the worst torment, slaughtering your [newborn] sons and
keeping your females alive. And in that was a great trial from your Lord.
Tafsir al-Jalalayn
And,
remember, when We delivered you, your forefathers: the address here and
henceforth directed to those living at the time of the our Prophet, is about
how God blessed their forefathers, and is intended to remind them of God’s grace
so that they might believe; from the folk of Pharaoh who were visiting you
with, that is, making you taste, evil chastisement, of the worst kind (the
sentence here is a circumstantial qualifier referring to the person of the
pronoun [suffixed] in najjaynākum, ‘We delivered you’); slaughtering your,
newly-born, sons: this is explaining what has just been said; and sparing,
retaining, your women, [doing so] because of the saying of some of their
priests that a child born among the Israelites shall bring about the end of
your rule [Pharaoh]; and for you therein, chastisement or deliverance, was a
tremendous trial, a test or a grace, from your Lord.
وَإِذْ فَرَقْنَا
بِكُمُ الْبَحْرَ فَأَنجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنتُمْ
تَنظُرُونَ
Pronunciation
Wa-ith
faraqna bikumu albahrafaanjaynakum waaghraqna ala firAAawnawaantum tanthuroon
Translation
And
[recall] when We parted the sea for you and saved you and drowned the people of
Pharaoh while you were looking on.
Tafsir al-Jalalayn
And,
remember, when We divided, split in two, for you, on account of you, the sea,
such that you were able to cross it and escape from your enemy; and We
delivered you, from drowning, and drowned Pharaoh’s folk, his people with him,
while you were beholding the sea crashing down on top of them.
وَإِذْ
وَاعَدْنَا مُوسَىٰ أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن
بَعْدِهِ وَأَنتُمْ ظَالِمُونَ
Pronunciation
Wa-ith
waAAadna moosaarbaAAeena laylatan thumma ittakhathtumu alAAijla minbaAAdihi
waantum thalimoon
Translation
And
[recall] when We made an appointment with Moses for forty nights. Then you took
[for worship] the calf after him, while you were wrongdoers.
Tafsir al-Jalalayn
And
when We appointed for (wā‘adnā or wa‘adnā) Moses forty nights, at the end of
which We shall give him the Torah for you to implement, then you took to
yourselves the calf, the one which the Samaritan fashioned for you as a god,
after him, that is, after he departed for Our appointment, and you were
evildoers, for taking it [in worship], because you directed your worship to the
wrong place.
ثُمَّ عَفَوْنَا
عَنكُم مِّن بَعْدِ ذَٰلِكَ لَعَلَّكُمْ تَشْكُرُونَ
Pronunciation
Thumma
AAafawna AAankum min baAAdi thalikalaAAallakum tashkuroon
Translation
Then
We forgave you after that so perhaps you would be grateful.
Tafsir al-Jalalayn
Then
We pardoned you, erasing your sins, after that, act of worship, so that you
might be thankful, for Our favour upon you.
وَإِذْ آتَيْنَا
مُوسَى الْكِتَابَ وَالْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ
Pronunciation
Wa-ith
atayna moosaalkitaba walfurqana laAAallakum tahtadoon
Translation
And
[recall] when We gave Moses the Scripture and criterion that perhaps you would
be guided.
Tafsir al-Jalalayn
And
when We gave to Moses the Scripture, the Torah, and the Criterion (wa’l-furqān
is an explicative supplement [of Torah]), that is, the one that discriminates
(faraqa) between truth and falsehood and between what is licit and illicit, so
that you might be guided, by it away from error.
وَإِذْ قَالَ
مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِاتِّخَاذِكُمُ
الْعِجْلَ فَتُوبُوا إِلَىٰ بَارِئِكُمْ فَاقْتُلُوا أَنفُسَكُمْ ذَٰلِكُمْ خَيْرٌ
لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ ۚ إِنَّهُ هُوَ
التَّوَّابُ الرَّحِيمُ
Pronunciation
Wa-ith
qala moosaliqawmihi ya qawmi innakum thalamtumanfusakum bittikhathikumu
alAAijla fatooboo ilabari-ikum faqtuloo anfusakum thalikumkhayrun lakum AAinda
bari-ikum fataba AAalaykuminnahu huwa attawwabu arraheem
Translation
And
[recall] when Moses said to his people, "O my people, indeed you have
wronged yourselves by your taking of the calf [for worship]. So repent to your
Creator and kill yourselves. That is best for [all of] you in the sight of your
Creator." Then He accepted your repentance; indeed, He is the Accepting of
repentance, the Merciful.
Tafsir al-Jalalayn
And
when Moses said to his people, those who worshipped the calf, ‘My people, you
have done wrong against yourselves by your taking the [golden] calf, for a god;
now turn to your Creator, away from that worship [of the calf] and slay one
another, that is, let the innocent of you slay the guilty; That, slaughter,
will be better for you in your Creator’s sight’, who made it easier for you to
accomplish this and sent down a dark cloud over you, so that none of you was
able to see the other and show him mercy, such that almost seventy thousand of
you were killed; and He will turn to you [relenting], before your [turning in]
repentance; truly He is the Relenting, the Merciful.
وَإِذْ قُلْتُمْ
يَا مُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ
الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ
Pronunciation
Wa-ith
qultum ya moosalan nu/mina laka hatta nara Allahajahratan faakhathatkumu
assaAAiqatu waantumtanthuroon
Translation
And
[recall] when you said, "O Moses, we will never believe you until we see
Allah outright"; so the thunderbolt took you while you were looking on.
Tafsir al-Jalalayn
And
when you said, having gone out with Moses to apologise before God for your
worship of the calf, and having heard what he had said [to you]; ‘O Moses, we
will not believe you till we see God openly’, with our own eyes; and the
thunderbolt, the shout, took you, and you died, while you were beholding, what
was happening to you.
ثُمَّ
بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ
Pronunciation
Thumma
baAAathnakum min baAAdimawtikum laAAallakum tashkuroon
Translation
Then
We revived you after your death that perhaps you would be grateful.
Tafsir al-Jalalayn
Then
We raised you up, brought you back to life, after you were dead, so that you
might be thankful, for this favour of Ours.
وَظَلَّلْنَا
عَلَيْكُمُ الْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ ۖ كُلُوا مِن
طَيِّبَاتِ مَا رَزَقْنَاكُمْ ۖ وَمَا ظَلَمُونَا
وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ
Pronunciation
Wathallalna
AAalaykumualghamama waanzalna AAalaykumu almanna wassalwakuloo min tayyibati ma
razaqnakum wamathalamoona walakin kanooanfusahum yathlimoon
Translation
And
We shaded you with clouds and sent down to you manna and quails, [saying],
"Eat from the good things with which We have provided you." And they
wronged Us not - but they were [only] wronging themselves.
Tafsir al-Jalalayn
And
We made the cloud overshadow you, that is, We sheltered you with fine clouds
from the heat of the sun while you were in the wilderness; and We sent down, in
them [the clouds], upon you manna and quails — which are [respectively, a type
of citrus known as] turunjabīn and the quail — and We said: ‘Eat of the good
things We have provided for you’, and do not store any of it away, but they
were not grateful for this favour and stored the food, and so they were
deprived of it; And they did not wrong Us, in this, but themselves they
wronged, since the evil consequences [of this] befell them.
وَإِذْ قُلْنَا
ادْخُلُوا هَٰذِهِ الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا
وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَايَاكُمْ ۚ وَسَنَزِيدُ
الْمُحْسِنِينَ
Pronunciation
Wa-ith
qulna odkhuloo hathihialqaryata fakuloo minha haythu shi/tum raghadan
wadkhulooalbaba sujjadan waqooloo hittatun naghfirlakum khatayakum wasanazeedu
almuhsineen
Translation
And
[recall] when We said, "Enter this city and eat from it wherever you will
in [ease and] abundance, and enter the gate bowing humbly and say, 'Relieve us
of our burdens.' We will [then] forgive your sins for you, and We will increase
the doers of good [in goodness and reward]."
Tafsir al-Jalalayn
And
when We said, to them, after they came out of the wilderness, ‘Enter this city,
either the Holy House [of Jerusalem] (Bayt al-Maqdis) or Jericho (Arīhā), and
eat freely therein wherever you will, plentifully and without any restrictions,
and enter it at the gate, its gate, prostrating, bowing, and say, ‘our request
is for [an] exoneration’, that is, ‘That we be exonerated from our
transgressions’, and We shall forgive (naghfir: a variant reading has one of
the two passive forms yughfar or tughfar, ‘[they] will be forgiven’) you your
transgressions and We shall give more to those who are virtuous’ — through
obedience — in terms of reward.
فَبَدَّلَ
الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى
الَّذِينَ ظَلَمُوا رِجْزًا مِّنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ
Pronunciation
Fabaddala
allatheena thalamooqawlan ghayra allathee qeela lahum faanzalna AAalaallatheena
thalamoo rijzan mina assama-ibima kanoo yafsuqoon
Translation
But
those who wronged changed [those words] to a statement other than that which
had been said to them, so We sent down upon those who wronged a punishment from
the sky because they were defiantly disobeying.
Tafsir al-Jalalayn
Then
the evildoers, among them, substituted a saying other than that which had been
said to them, and said instead, ‘A grain inside a hair’ and entered [the town]
dragging themselves on their rears; so We sent down upon the evildoers (the
replacement of the second person [of the previous verse] with the overt
identification in the third person alladhīna zalamū, ‘the evildoers’, is
intended to emphasise the depravity of their action) wrath, a punishment of
plague, from the heaven for their wickedness, for deviating from obedience, and
within a very short period of time just under seventy thousand of them were
dead.
وَإِذِ
اسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِ فَقُلْنَا اضْرِب بِّعَصَاكَ الْحَجَرَ ۖ فَانفَجَرَتْ
مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ
كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۖ كُلُوا
وَاشْرَبُوا مِن رِّزْقِ اللَّهِ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
Pronunciation
Wa-ithi
istasqa moosaliqawmihi faqulna idrib biAAasaka alhajarafanfajarat minhu ithnata
AAashrata AAaynan qadAAalima kullu onasin mashrabahum kuloo washraboomin rizqi
Allahi wala taAAthaw fee al-ardimufsideen
Translation
And
[recall] when Moses prayed for water for his people, so We said, "Strike
with your staff the stone." And there gushed forth from it twelve springs,
and every people knew its watering place. "Eat and drink from the
provision of Allah , and do not commit abuse on the earth, spreading
corruption."
Tafsir al-Jalalayn
And,
mention, when Moses sought water for his people, for they suffered thirst in
the wilderness, We said, ‘Strike with your staff the rock, (the one that ran
off with his robe, a light cube-like [rock] about the size of a man’s head,
made of marble) and he struck it, and there exploded, there burst and gushed
forth, from it twelve fountains, equal to the number of tribes, each people,
[each] tribe among them, came to know their drinking-place, which they did not
share with any of the others. And We said to them, ‘Eat and drink of that which
God has provided, and do not be degenerate in the earth, seeking corruption’
(mufsidīn is a circumstantial qualifier emphasising its operator, the subject
of the verb [lā ta‘thaw, ‘do not be degenerate’] derived from ‘athiya, meaning
afsada, ‘to corrupt’).
وَإِذْ قُلْتُمْ
يَا مُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ
لَنَا مِمَّا تُنبِتُ الْأَرْضُ مِن بَقْلِهَا وَقِثَّائِهَا وَفُومِهَا
وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ
أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَىٰ بِالَّذِي هُوَ خَيْرٌ ۚ اهْبِطُوا
مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ ۗ وَضُرِبَتْ
عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَاءُوا بِغَضَبٍ مِّنَ اللَّهِ ۗ ذَٰلِكَ
بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ
بِغَيْرِ الْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوا وَّكَانُوا يَعْتَدُونَ
Pronunciation
Wa-ith
qultum ya moosalan nasbira AAala taAAamin wahidinfadAAu lana rabbaka yukhrij
lana mimmatunbitu al-ardu min baqliha waqiththa-ihawafoomiha waAAadasiha
wabasaliha qalaatastabdiloona allathee huwa adna billatheehuwa khayrun ihbitoo
misran fa-inna lakum masaaltum waduribat AAalayhimu aththillatu
walmaskanatuwabaoo bighadabin mina Allahi thalikabi-annahum kanoo yakfuroona
bi-ayati Allahiwayaqtuloona annabiyyeena bighayri alhaqqi thalikabima AAasaw
wakanoo yaAAtadoon
Translation
And
[recall] when you said, "O Moses, we can never endure one [kind of] food.
So call upon your Lord to bring forth for us from the earth its green herbs and
its cucumbers and its garlic and its lentils and its onions." [Moses]
said, "Would you exchange what is better for what is less? Go into [any]
settlement and indeed, you will have what you have asked." And they were
covered with humiliation and poverty and returned with anger from Allah [upon
them]. That was because they [repeatedly] disbelieved in the signs of Allah and
killed the prophets without right. That was because they disobeyed and were
[habitually] transgressing.
Tafsir al-Jalalayn
And
when you said, ‘Moses, we will not endure one sort of food, that is to say,
manna and quails; pray to your Lord for us, that He may bring forth for us,
something, of (min here is explicative) what the earth produces — green herbs,
cucumbers, garlic, lentils, onions’, he, Moses, said, to them, ‘Would you
exchange what is better, more noble, that is, do you substitute this, with what
is lowlier?’ (the hamza of a-tastabdilūna is for rebuke); they thus refused to
change their mind and he [Moses] supplicated to God, and He, exalted be He,
said, ‘Go down to a city, whichever city it may be; you shall have, there, what
you demanded’ of vegetable produce; And abasement, submissiveness, and
wretchedness, that is, the signs of poverty on account of their submissiveness
and debasement that always accompany them, even if they be rich, in the same
way that a coin never changes its mint; were cast upon them, and they incurred,
ended up with God’s wrath; that, that is, that affliction and wrath, was
because they used to disbelieve the signs of God and slay prophets, such as
Zachariah and John, without right, that is, unjustly; that was because they disobeyed,
and they were transgressors, overstepping the bounds in disobedience (here the
repetition [dhālik bi-mā ‘asaw wa-kānū ya‘tadūn] is for emphasis).
إِنَّ الَّذِينَ
آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ
وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ
وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Pronunciation
Inna
allatheena amanoo wallatheenahadoo wannasara wassabi-eenaman amana biAllahi
walyawmi al-akhiriwaAAamila salihan falahum ajruhum AAinda rabbihimwala khawfun
AAalayhim wala hum yahzanoon
Translation
Indeed,
those who believed and those who were Jews or Christians or Sabeans [before
Prophet Muhammad] - those [among them] who believed in Allah and the Last Day
and did righteousness - will have their reward with their Lord, and no fear
will there be concerning them, nor will they grieve.
Tafsir al-Jalalayn
Surely
those who believe, [who believed] before, in the prophets, and those of Jewry,
the Jews, and the Christians, and the Sabaeans, a Christian or Jewish sect,
whoever, from among them, believes in God and the Last Day, in the time of our
Prophet, and performs righteous deeds, according to the Law given to him —
their wage, that is, the reward for their deeds, is with their Lord, and no
fear shall befall them, neither shall they grieve (the [singular] person of the
verbs āmana, ‘believes’, and ‘amila, ‘performs’, takes account of the
[singular] form of man, ‘whoever’, but in what comes afterwards [of the plural
pronouns] its [plural] meaning [is taken into account]).
وَإِذْ أَخَذْنَا
مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ
وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ
Pronunciation
Wa-ith
akhathna meethaqakumwarafaAAna fawqakumu attoora khuthooma ataynakum biquwwatin
wathkurooma feehi laAAallakum tattaqoon
Translation
And
[recall] when We took your covenant, [O Children of Israel, to abide by the
Torah] and We raised over you the mount, [saying], "Take what We have
given you with determination and remember what is in it that perhaps you may
become righteous."
Tafsir al-Jalalayn
And,
mention, when We made a covenant with you, your pledge to act according to what
is in the Torah, and We, had, raised above you the Mount, which We uprooted
from the earth [and placed] above you when you refused to accept it [sc. the
Torah], and We said, ‘Take forcefully, seriously and with effort, what We have
given you, and remember what is in it, acting in accordance with it, so that
you might preserve yourselves’, from the Fire or acts of disobedience.
ثُمَّ
تَوَلَّيْتُم مِّن بَعْدِ ذَٰلِكَ ۖ فَلَوْلَا
فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنتُم مِّنَ الْخَاسِرِينَ
Pronunciation
Thumma
tawallaytum min baAAdi thalikafalawla fadlu Allahi AAalaykum
warahmatuhulakuntum mina alkhasireen
Translation
Then
you turned away after that. And if not for the favor of Allah upon you and His
mercy, you would have been among the losers.
Tafsir al-Jalalayn
Then
you turned away thereafter, and but for God’s bounty and His mercy towards you,
you would have been among the losers [there is no commentary on this verse].
وَلَقَدْ
عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا
قِرَدَةً خَاسِئِينَ
Pronunciation
Walaqad
AAalimtumu allatheenaiAAtadaw minkum fee assabti faqulna lahum koonooqiradatan
khasi-een
Translation
And
you had already known about those who transgressed among you concerning the
sabbath, and We said to them, "Be apes, despised."
Tafsir al-Jalalayn
And
verily (wa-la-qad: the lām is for oaths) you know that there were those among
you who transgressed, violated, the Sabbath, by fishing, when We had forbidden
you to do so — these were the inhabitants of Eilat — and We said to them, ‘Be
apes, despised!’, rejected, and they became so: they died three days later.
فَجَعَلْنَاهَا
نَكَالًا لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ
Pronunciation
FajaAAalnaha
nakalanlima bayna yadayha wama khalfahawamawAAithatan lilmuttaqeen
Translation
And
We made it a deterrent punishment for those who were present and those who
succeeded [them] and a lesson for those who fear Allah .
Tafsir al-Jalalayn
And
We made it, this punishment, an exemplary punishment, a lesson to dissuade
others from doing what they did; for all the former times and for the latter,
that is, for the people of that time or those that came later; and an
admonition to such as who fear, God: these are singled out for mention here
because they, in contrast to others, are the ones who benefit thereby.
وَإِذْ قَالَ
مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا
أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ
بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ
Pronunciation
Wa-ith
qala moosaliqawmihi inna Allaha ya/murukum an tathbahoobaqaratan qaloo
atattakhithuna huzuwan qalaaAAoothu biAllahi an akoona mina aljahileen
Translation
And
[recall] when Moses said to his people, "Indeed, Allah commands you to
slaughter a cow." They said, "Do you take us in ridicule?" He
said, "I seek refuge in Allah from being among the ignorant."
Tafsir al-Jalalayn
And,
mention, when Moses said to his people, when one among them was killed and the
killer was not known, and so they asked Moses to pray to God to reveal the
killer, which he did; ‘God commands you to sacrifice a cow’. They said, ‘Do you
take us in mockery?’, that is, making fun of us when you answer us like this?
He said, ‘I take refuge with, I seek defence with, God lest I should be one of
the ignorant’, one of those who indulge in mockery.
قَالُوا ادْعُ
لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ ۚ قَالَ إِنَّهُ
يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌ بَيْنَ ذَٰلِكَ ۖ فَافْعَلُوا مَا
تُؤْمَرُونَ
Pronunciation
Qaloo
odAAu lana rabbakayubayyin lana ma hiya qala innahu yaqooluinnaha baqaratun la
faridun walabikrun AAawanun bayna thalika fafAAaloo matu/maroon
Translation
They
said, "Call upon your Lord to make clear to us what it is." [Moses]
said, "[ Allah ] says, 'It is a cow which is neither old nor virgin, but
median between that,' so do what you are commanded."
Tafsir al-Jalalayn
But
when they realised that he was being serious, They said, ‘Pray to your Lord for
us, that He may make clear to us what she may be’, its true nature, He, Moses,
said, ‘He, God, says she is a cow neither old, nor virgin, that is, young,
middling between the two, in terms of age; so do what you have been commanded’,
by way of sacrificing it.
قَالُوا ادْعُ
لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُ
يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ
Pronunciation
Qaloo
odAAu lana rabbakayubayyin lana ma lawnuha qala innahuyaqoolu innaha baqaratun
safrao faqiAAunlawnuha tasurru annathireen
Translation
They
said, "Call upon your Lord to show us what is her color." He said,
"He says, 'It is a yellow cow, bright in color - pleasing to the
observers.' "
Tafsir al-Jalalayn
They
said, ‘Pray to your Lord for us, that He make clear to us what her colour may
be’ He said, ‘He says she shall be a golden cow, bright in colour, that is, of
a very intense yellow, gladdening to beholders: its beauty will please those
that look at it.
قَالُوا ادْعُ
لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا
وَإِنَّا إِن شَاءَ اللَّهُ لَمُهْتَدُونَ
Pronunciation
Qaloo
odAAu lana rabbakayubayyin lana ma hiya inna albaqara tashabahaAAalayna wa-inna
in shaa Allahulamuhtadoon
Translation
They
said, "Call upon your Lord to make clear to us what it is. Indeed, [all]
cows look alike to us. And indeed we, if Allah wills, will be guided."
Tafsir al-Jalalayn
They
said, ‘Pray to your Lord for us, that He make clear to us what she may be: does
it graze freely or is it used in labour?; the cows (that is, the species
described in the way mentioned), are all alike to us, because there are many of
them and we have not been able to find the one sought after; and if God wills,
we shall then be guided’ to it. In one hadīth [it is reported]: ‘Had they not
uttered the proviso [inshā’a Llāh], it would never have been made clear to
them’.
قَالَ إِنَّهُ
يَقُولُ إِنَّهَا بَقَرَةٌ لَّا ذَلُولٌ تُثِيرُ الْأَرْضَ وَلَا تَسْقِي
الْحَرْثَ مُسَلَّمَةٌ لَّا شِيَةَ فِيهَا ۚ قَالُوا الْآنَ
جِئْتَ بِالْحَقِّ ۚ فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ
Pronunciation
Qala
innahu yaqoolu innahabaqaratun la thaloolun tutheeru al-arda walatasqee
alhartha musallamatun la shiyata feehaqaloo al-ana ji/ta bilhaqqi fathabahoohawama
kadoo yafAAaloon
Translation
He
said, "He says, 'It is a cow neither trained to plow the earth nor to
irrigate the field, one free from fault with no spot upon her.' " They
said, "Now you have come with the truth." So they slaughtered her, but
they could hardly do it.
Tafsir al-Jalalayn
He
said, ‘He says she shall be a cow not broken, not subdued for labour, that is,
to plough the earth, churning its soil for sowing (tuthīr al-ard: the clause
describes the word dhalūl, and constitutes part of the negation); or to water
the tillage, that is, the land prepared for sowing; one safe, from faults and
the effects of toil; with no blemish, of a colour other than her own, on her’.
They said, ‘Now you have brought the truth’, that is, [now] you have explained
it clearly; they thus sought it out and found it with a boy very dutiful
towards his mother, and they eventually purchased it for the equivalent of its
weight in gold; and so they sacrificed her, even though they very nearly did
not, on account of its excessive cost. In a hadīth [it is stated that], ‘Had
they sacrificed any cow, it would have sufficed them, but they made it difficult
for themselves and so God made it difficult for them’.
وَإِذْ
قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا ۖ وَاللَّهُ
مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ
Pronunciation
Wa-ith
qataltum nafsan faddara/tumfeeha wallahu mukhrijun ma kuntumtaktumoon
Translation
And
[recall] when you slew a man and disputed over it, but Allah was to bring out
that which you were concealing.
Tafsir al-Jalalayn
And
when you killed a living soul, and disputed thereon (iddāra’tum: the tā’ [of
the root-form itdāra’tum] has been assimilated with the dāl) — and God
disclosed what you were hiding (this is a parenthetical statement; the story
begins here [with wa-idh qataltum nafsan, ‘and when you killed a soul’… and
continues in the following]):
فَقُلْنَا
اضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ
يُحْيِي اللَّهُ الْمَوْتَىٰ وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ
Pronunciation
Faqulna
idriboohu bibaAAdihakathalika yuhyee Allahu almawtawayureekum ayatihi
laAAallakum taAAqiloon
Translation
So,
We said, "Strike the slain man with part of it." Thus does Allah
bring the dead to life, and He shows you His signs that you might reason.
Tafsir al-Jalalayn
so
We said, ‘Smite him, the slain man, with part of it’, and so when he was struck
with its tongue or its tail, he came back to life and said, ‘So-and-so killed
me’, and after pointing out two of his cousins, he died; the two [killers] were
denied the inheritance and were later killed. God says: even so, is the
revival, for, God brings to life the dead, and He shows you His signs, the
proofs of His power, so that you might understand, [that you might] reflect and
realise that the One capable of reviving a single soul is also capable of
reviving a multitude of souls, and then believe.
ثُمَّ قَسَتْ
قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ وَإِنَّ مِنَ
الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ ۚ وَإِنَّ مِنْهَا
لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاءُ ۚ وَإِنَّ مِنْهَا
لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ ۗ وَمَا اللَّهُ
بِغَافِلٍ عَمَّا تَعْمَلُونَ
Pronunciation
Thumma
qasat quloobukum min baAAdi thalikafahiya kalhijarati aw ashaddu
qaswatanwa-inna mina alhijarati lama yatafajjaruminhu al-anharu wa-inna minha
lamayashshaqqaqu fayakhruju minhu almao wa-inna minhalama yahbitu min khashyati
Allahi wamaAllahu bighafilin AAamma taAAmaloon
Translation
Then
your hearts became hardened after that, being like stones or even harder. For
indeed, there are stones from which rivers burst forth, and there are some of
them that split open and water comes out, and there are some of them that fall
down for fear of Allah . And Allah is not unaware of what you do.
Tafsir al-Jalalayn
Then
your hearts became hardened, O you Jews, they [your hearts] became stiffened
against acceptance of the truth, thereafter, that is, after what is mentioned
of the bringing back to life of the slain man and the other signs before this;
and they are like stones, in their hardness, or even yet harder, than these;
for there are stones from which rivers come gushing, and others split (yashshaqqaq:
the initial tā’ [of the root-form yatashaqqaq] has been assimilated with the
shīn), so that water issues from them; and others come down, from on high, in
fear of God, while your hearts are unmoved, unstirred and not humbled; And God
is not heedless of what you do, but instead, He gives you respite until your
time comes (ta‘malūna, ‘you do’: a variant reading has ya‘malūna, ‘they do’,
indicating a shift to the third person address).
أَفَتَطْمَعُونَ
أَن يُؤْمِنُوا لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَامَ
اللَّهِ ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ
Pronunciation
AfatatmaAAoona
an yu/minoo lakumwaqad kana fareequn minhum yasmaAAoona kalama Allahithumma
yuharrifoonahu min baAAdi ma AAaqaloohuwahum yaAAlamoon
Translation
Do
you covet [the hope, O believers], that they would believe for you while a
party of them used to hear the words of Allah and then distort the Torah after
they had understood it while they were knowing?
Tafsir al-Jalalayn
Are
you then so eager, O believers, that they, the Jews, should believe you, seeing
there is a party of them, a group of their rabbis, that heard God’s word, in
the Torah, and then tampered with it, changing it, and that, after they had
comprehended it, [after] they had understood it, knowingly?, [knowing full
well] that they were indulging in mendacity (the hamza [at the beginning of the
verb a-fa-tatma‘ūn] is [an interrogative] for rejection, in other words, ‘Do
not be so eager, for they have disbelieved before’).
وَإِذَا لَقُوا
الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ
قَالُوا أَتُحَدِّثُونَهُم بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَاجُّوكُم بِهِ
عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ
Pronunciation
Wa-itha
laqoo allatheena amanooqaloo amanna wa-itha khalabaAAduhum ila baAAdin qaloo
atuhaddithoonahumbima fataha Allahu AAalaykum liyuhajjookumbihi AAinda rabbikum
afala taAAqiloon
Translation
And
when they meet those who believe, they say, "We have believed"; but
when they are alone with one another, they say, "Do you talk to them about
what Allah has revealed to you so they can argue with you about it before your
Lord?" Then will you not reason?
Tafsir al-Jalalayn
And
when they, the hypocrites from among the Jews, meet those who believe, they
say, ‘We believe’, that Muhammad (s) is a prophet and that he is the one of
whom we have been given good tidings in our Book; but when they go in private
one to another, they, their leaders the ones not involved in the hypocrisy,
say, to those hypocrites: ‘Do you speak to them, the believers, of what God has
disclosed to you, that is, what He has made known to you of Muhammad’s (s)
description in the Torah, so that they may thereby dispute (the lām of
li-yuhājjūkum, ‘that they may dispute with you’, is the lām of ‘becoming’) with
you before your Lord?, in the Hereafter and hold the proof against you for not
following him [Muhammad (s)], despite your knowledge of his sincerity? Have you
no understanding?’ of the fact that they will contend with you if you speak to
them in this way? So beware.
أَوَلَا
يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
Pronunciation
Awa
la yaAAlamoona anna AllahayaAAlamu ma yusirroona wama yuAAlinoon
Translation
But
do they not know that Allah knows what they conceal and what they declare?
Tafsir al-Jalalayn
God
says: Know they not (the interrogative is affirmative, the inserted wāw [of
a-wa-lā] is to indicate the supplement) that God knows what they keep secret
and what they proclaim?, that is, what they hide and what they reveal in this
matter and all other matters, so that they may desist from these things.
وَمِنْهُمْ
أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا
يَظُنُّونَ
Pronunciation
Waminhum
ommiyyoona la yaAAlamoonaalkitaba illa amaniyya wa-in hum illayathunnoon
Translation
And
among them are unlettered ones who do not know the Scripture except in wishful
thinking, but they are only assuming.
Tafsir al-Jalalayn
And
there are some of them, the Jews, that are illiterate, unlettered, not knowing
the Scripture, the Torah, but only desires, lies which were handed down to them
by their leaders and which they relied upon; and, in their rejection of the
prophethood of the Prophet and fabrications of other matters, they have, mere
conjectures, and no firm knowledge.
فَوَيْلٌ
لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ
عِندِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَّهُم
مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ
Pronunciation
Fawaylun
lillatheena yaktuboona alkitababi-aydeehim thumma yaqooloona hatha min AAindi
Allahiliyashtaroo bihi thamanan qaleelan fawaylun lahum mimmakatabat aydeehim
wawaylun lahum mimma yaksiboon
Translation
So
woe to those who write the "scripture" with their own hands, then say,
"This is from Allah ," in order to exchange it for a small price. Woe
to them for what their hands have written and woe to them for what they earn.
Tafsir al-Jalalayn
So
woe, a severe chastisement, to those who write the Scripture with their hands,
that is, fabricating it themselves, then say, ‘This is from God’ that they may
sell it for a small price, of this world: these are the Jews, the ones that
altered the description of the Prophet in the Torah, as well as the ‘stoning’
verse, and other details, and rewrote them in a way different from that in
which they were revealed. So woe to them for what their hands have written, of
fabrications, and woe to them for their earnings, by way of bribery (rishan,
plural of rishwa).
وَقَالُوا لَن
تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَّعْدُودَةً ۚ قُلْ
أَتَّخَذْتُمْ عِندَ اللَّهِ عَهْدًا فَلَن يُخْلِفَ اللَّهُ عَهْدَهُ ۖ أَمْ تَقُولُونَ
عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
Pronunciation
Waqaloo
lan tamassana annaruilla ayyaman maAAdoodatan qul attakhathtumAAinda Allahi
AAahdan falan yukhlifa AllahuAAahdahu am taqooloona AAala Allahi ma
lataAAlamoon
Translation
And
they say, "Never will the Fire touch us, except for a few days." Say,
"Have you taken a covenant with Allah ? For Allah will never break His
covenant. Or do you say about Allah that which you do not know?"
Tafsir al-Jalalayn
And
they say, when the Prophet promised them the Fire, ‘the Fire shall not touch
us, that is, afflict us, save a number of days’, only a short time of forty days:
the same length of time their forefathers worshipped the calf, after which time
it [the Fire] will cease. Say, to them Muhammad (s): ‘Have you taken with God a
covenant?, a pledge from Him to this? God will not fail in His covenant, in
this matter, or — nay — say you against God what you do not know?
(a’ttakhadhtum: the conjunctive hamza has been omitted on account of the
interrogative hamza sufficing).
بَلَىٰ مَن
كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا
خَالِدُونَ
Pronunciation
Bala
man kasaba sayyi-atan waahatatbihi khatee-atuhu faola-ika as-habu annarihum
feeha khalidoon
Translation
Yes,
whoever earns evil and his sin has encompassed him - those are the companions
of the Fire; they will abide therein eternally.
Tafsir al-Jalalayn
Not
so, it will touch you and you will abide therein; whoever earns evil, through
associating another with God, and is encompassed by his transgression, in the
singular and the plural, that is to say, it overcomes him and encircles him
totally, for, he has died an idolater — those are the inhabitants of the Fire,
therein abiding (khālidūn: this [plural noun] takes account of the [plural]
import of man, ‘whoever’).
وَالَّذِينَ
آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا
خَالِدُونَ
Pronunciation
Wallatheena
amanoowaAAamiloo assalihati ola-ika as-habualjannati hum feeha khalidoon
Translation
But
they who believe and do righteous deeds - those are the companions of Paradise;
they will abide therein eternally.
Tafsir al-Jalalayn
And
those who believe and perform righteous deeds — those are the inhabitants of
Paradise, therein abiding.
وَإِذْ أَخَذْنَا
مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ
إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ
حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا
مِّنكُمْ وَأَنتُم مُّعْرِضُونَ
Pronunciation
Wa-ith
akhathna meethaqabanee isra-eela la taAAbudoona illa Allahawabilwalidayni
ihsanan watheealqurba walyatama walmasakeeniwaqooloo linnasi husnan waaqeemoo
assalatawaatoo azzakata thumma tawallaytum illaqaleelan minkum waantum
muAAridoon
Translation
And
[recall] when We took the covenant from the Children of Israel, [enjoining upon
them], "Do not worship except Allah ; and to parents do good and to
relatives, orphans, and the needy. And speak to people good [words] and
establish prayer and give zakah." Then you turned away, except a few of
you, and you were refusing.
Tafsir al-Jalalayn
And,
mention, when We made a covenant with the Children of Israel, in the Torah,
where We said: ‘You shall not worship (a variant reading [for lā ta‘budūna] has
[third person plural] lā ya‘budūn [‘they shall not worship’]) any other than
God (lā ta‘budūna illā Llāha is a predicate denoting a prohibition; one may
also read lā ta‘budū [Worship you not]); and to be good, and righteous, to
parents, and the near of kin: here kinship is adjoined to parents; and to
orphans, and to the needy; and speak well, [good] words, to men, commanding
good and forbidding evil, being truthful with regard to the status of Muhammad
(s), and being kind to them [sc. orphans and the needy] (a variant reading [for
hasanan] has husnan, the verbal noun, used as a hyperbolic description); and
observe prayer and pay the alms’, which you actually accepted, but, then you
turned away, refusing to fulfil these [obligations] (here the second person
address is used, but their forefathers are [still] meant); all but a few of
you, rejecting it, like your forefathers.
وَإِذْ أَخَذْنَا
مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ
ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ
Pronunciation
Wa-ith
akhathna meethaqakumla tasfikoona dimaakum wala tukhrijoonaanfusakum min
diyarikum thumma aqrartum waantum tashhadoon
Translation
And
[recall] when We took your covenant, [saying], "Do not shed each other's
blood or evict one another from your homes." Then you acknowledged [this]
while you were witnessing.
Tafsir al-Jalalayn
And
when We made a covenant with you, and We said: ‘You shall not shed your own
blood, spilling it by slaying one another; neither expel your own from your
habitations’: let no one of you expel the other from his house; then you
confirmed it, that is, you accepted this covenant, and you bore witness, upon
your own souls.
ثُمَّ أَنتُمْ
هَٰؤُلَاءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن
دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِم بِالْإِثْمِ وَالْعُدْوَانِ وَإِن يَأْتُوكُمْ
أُسَارَىٰ تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ
بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَاءُ
مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَيَوْمَ
الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ ۗ وَمَا اللَّهُ
بِغَافِلٍ عَمَّا تَعْمَلُونَ
Pronunciation
Thumma
antum haola-itaqtuloona anfusakum watukhrijoona fareeqan minkum min
diyarihimtathaharoona AAalayhim bil-ithmi walAAudwaniwa-in ya/tookum osara
tufadoohum wahuwa muharramunAAalaykum ikhrajuhum afatu/minoona bibaAAdi
alkitabiwatakfuroona bibaAAdin fama jazao manyafAAalu thalika minkum illa
khizyun fee alhayatiaddunya wayawma alqiyamati yuraddoona ilaashaddi alAAathabi
wama Allahu bighafilinAAamma taAAmaloon
Translation
Then,
you are those [same ones who are] killing one another and evicting a party of
your people from their homes, cooperating against them in sin and aggression.
And if they come to you as captives, you ransom them, although their eviction
was forbidden to you. So do you believe in part of the Scripture and disbelieve
in part? Then what is the recompense for those who do that among you except
disgrace in worldly life; and on the Day of Resurrection they will be sent back
to the severest of punishment. And Allah is not unaware of what you do.
Tafsir al-Jalalayn
Then
there you are killing one another, and expelling a party of you from their
habitations, conspiring (tazzāharūna: the original ta’ has been assimilated
with the zā’; a variant reading has it without [the assimilation, that is,
tazāharūna]), assisting one another, against them in sin, in disobedience, and
enmity, injustice, and if they come to you as captives (a variant reading [for
usārā] has asrā), you ransom them (a variant reading [for tafdūhum] has
tufādūhum), that is to say, you deliver them from captivity with money etc.,
and this [ransoming] was one of the things to which they were pledged; yet
their expulsion was forbidden you (muharramun ‘alaykum ikhrājuhum is
semantically connected to wa-tukhrijūna, ‘and expelling’, and the statement
that comes in between is parenthetical, that is, [expulsion was forbidden you]
in the same way that non-ransoming was forbidden you). Qurayza had allied
themselves with the Aws, and the Nadīr with the Khazraj, but every member of an
alliance would fight against a fellow ally, thus destroying each other’s homes
and expelling one another, taking prisoners and then ransoming them. When they
were asked: ‘Why do you fight them and then pay their ransom?’, they would
reply, ‘Because we have been commanded to ransom’; and they would be asked,
‘So, why do you fight them then?’, to which they would say, ‘For fear that our
allies be humiliated’; God, exalted, says: What, do you believe in part of the
Book, that is, the part about ransom, and disbelieve in part?, namely, the part
about renouncing fighting, expulsion and assistance [against one another]; What
shall be the requital of those of you who do that, but degradation, disgrace
and ignominy, in the life of this world: they were disgraced when Qurayza were
slewn and the Nadīr were expelled to Syria, and ordered to pay the jizya; and
on the Day of Resurrection to be returned to the most terrible of chastisement?
And God is not heedless of what you do (ta‘malūna, or read ya‘malūna, ‘they
do’).
أُولَٰئِكَ
الَّذِينَ اشْتَرَوُا الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۖ فَلَا يُخَفَّفُ
عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنصَرُونَ
Pronunciation
Ola-ika
allatheena ishtarawooalhayata addunya bil-akhiratifala yukhaffafu AAanhumu
alAAathabu wala humyunsaroon
Translation
Those
are the ones who have bought the life of this world [in exchange] for the
Hereafter, so the punishment will not be lightened for them, nor will they be
aided.
Tafsir al-Jalalayn
Those
are the ones who have purchased the life of this world at the price of the
Hereafter, by preferring the former to the latter — for them the punishment
shall not be lightened, neither shall they be helped, [neither shall they be]
protected against it.
وَلَقَدْ
آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِن بَعْدِهِ بِالرُّسُلِ ۖ وَآتَيْنَا
عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ أَفَكُلَّمَا
جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا
كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ
Pronunciation
Walaqad
atayna moosaalkitaba waqaffayna min baAAdihi birrusuliwaatayna AAeesa ibna
maryama albayyinatiwaayyadnahu biroohi alqudusi afakullama jaakumrasoolun bima
la tahwa anfusukumuistakbartum fafareeqan kaththabtum wafareeqan taqtuloon
Translation
And
We did certainly give Moses the Torah and followed up after him with
messengers. And We gave Jesus, the son of Mary, clear proofs and supported him
with the Pure Spirit. But is it [not] that every time a messenger came to you,
[O Children of Israel], with what your souls did not desire, you were arrogant?
And a party [of messengers] you denied and another party you killed.
Tafsir al-Jalalayn
And
We gave Moses the Scripture, the Torah, and after him We sent successive messengers,
that is, We sent them one after another, and We gave Jesus son of Mary the
clear proofs, that is, the miracles of bringing the dead back to life and
healing the blind and the leper, and We confirmed him, We strengthened him,
with the Holy Spirit (the expression rūh al-qudus is an example of annexing [in
a genitive construction] the noun described to the adjective [qualifying it],
in other words, al-rūh al-muqaddasa), that is, Gabriel, [so described] on
account of his [Jesus’s] sanctity; he would accompany him [Jesus] wherever he
went; still you refuse to be upright, and whenever there came to you a
messenger, with what your souls did not desire, [did not] like, in the way of
truth, you became arrogant, you disdained to follow him (istakbartum, ‘you became
arrogant’, is the response to the particle kullamā, ‘whenever’, and constitutes
the interrogative, and is meant as a rebuke); and some, of them, you called
liars, such as Jesus, and some you slay?, such as Zachariah and John (the
present tenses [of these verbs] are used to narrate the past events [as though
they were events in the present], in other words, ‘[and some] you slew’).
وَقَالُوا
قُلُوبُنَا غُلْفٌ ۚ بَل لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ
فَقَلِيلًا مَّا يُؤْمِنُونَ
Pronunciation
Waqaloo
quloobuna ghulfun ballaAAanahumu Allahu bikufrihim faqaleelan mayu/minoon
Translation
And
they said, "Our hearts are wrapped." But, [in fact], Allah has cursed
them for their disbelief, so little is it that they believe.
Tafsir al-Jalalayn
And
they say, to the Prophet mockingly: ‘Our hearts are encased’ (ghulf is the
plural of aghlaf), that is to say, wrapped up in covers and cannot comprehend
what you say; God, exalted be He, says: Nay (bal introduces the rebuttal), but
God has cursed them, removed them far from His mercy and degraded them when
they rejected [the messengers], for their unbelief, which is not the result of
anything defective in their hearts; and little will they believe (fa-qalīlan mā
yu’minūn: the mā here is extra, emphasising the ‘littleness’ involved): that
is, their belief is minimal.
وَلَمَّا
جَاءَهُمْ كِتَابٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُوا مِن
قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُم مَّا عَرَفُوا
كَفَرُوا بِهِ ۚ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ
Pronunciation
Walamma
jaahum kitabunmin AAindi Allahi musaddiqun lima maAAahumwakanoo min qablu
yastaftihoona AAala allatheenakafaroo falamma jaahum ma AAarafoo kafaroobihi
falaAAnatu Allahi AAala alkafireen
Translation
And
when there came to them a Book from Allah confirming that which was with them -
although before they used to pray for victory against those who disbelieved -
but [then] when there came to them that which they recognized, they disbelieved
in it; so the curse of Allah will be upon the disbelievers.
Tafsir al-Jalalayn
When
there came to them a Book from God, confirming what was with them, in the
Torah, that is the Qur’ān — and they formerly, before it came, prayed for
victory, for assistance, over the disbelievers, saying: ‘God, give us
assistance against them through the Prophet that shall be sent at the end of
time’; but when there came to them what they recognised, as the truth, that is,
the mission of the Prophet, they disbelieved in it, out of envy and for fear of
losing leadership (the response to the first lammā particle is indicated by the
response to the second one); and the curse of God is on the disbelievers.
بِئْسَمَا
اشْتَرَوْا بِهِ أَنفُسَهُمْ أَن يَكْفُرُوا بِمَا أَنزَلَ اللَّهُ بَغْيًا أَن
يُنَزِّلَ اللَّهُ مِن فَضْلِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ ۖ فَبَاءُوا
بِغَضَبٍ عَلَىٰ غَضَبٍ ۚ
وَلِلْكَافِرِينَ عَذَابٌ مُّهِينٌ
Pronunciation
Bi/sama
ishtaraw bihi anfusahum anyakfuroo bima anzala Allahu baghyan an
yunazzilaAllahu min fadlihi AAala man yashaomin AAibadihi fabaoo bighadabin
AAalaghadabin walilkafireena AAathabun muheen
Translation
How
wretched is that for which they sold themselves - that they would disbelieve in
what Allah has revealed through [their] outrage that Allah would send down His
favor upon whom He wills from among His servants. So they returned having
[earned] wrath upon wrath. And for the disbelievers is a humiliating
punishment.
Tafsir al-Jalalayn
Evil
is that for which they sell their souls, that is, their share of the reward [in
the Hereafter] (bi’samā, ‘evil is that [for] which’: mā here is an indefinite
particle, representing ‘a thing’, and constitutes a specification qualifying
the subject of [the verb] bi’s, ‘evil is’, the very thing being singled out for
criticism); that they disbelieve in that, Qur’ān, which God has revealed,
grudging (baghyan here is an object denoting reason for yakfurū, ‘they
disbelieve’), that is, out of envy, that God should reveal (read either yunzil
or yunazzil) of His bounty, the Inspiration, to whomever He will of His
servants, to deliver the Message; and they were laden, they returned, with
anger, from God for their disbelief in what He has revealed (the indefinite
form, bi-ghadabin, ‘with anger’, is used to emphasise the awesomeness [of the
‘anger’]), upon anger, which they deserved formerly, when they neglected the
Torah and disbelieved in Jesus; and for the disbelievers there shall be a
humiliating chastisement.
وَإِذَا قِيلَ
لَهُمْ آمِنُوا بِمَا أَنزَلَ اللَّهُ قَالُوا نُؤْمِنُ بِمَا أُنزِلَ عَلَيْنَا
وَيَكْفُرُونَ بِمَا وَرَاءَهُ وَهُوَ الْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ ۗ قُلْ فَلِمَ
تَقْتُلُونَ أَنبِيَاءَ اللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
Pronunciation
Wa-itha
qeela lahum aminoo bimaanzala Allahu qaloo nu/minu bima onzilaAAalayna
wayakfuroona bima waraahu wahuwa alhaqqumusaddiqan lima maAAahum qul falima
taqtuloonaanbiyaa Allahi min qablu in kuntum mu/mineen
Translation
And
when it is said to them, "Believe in what Allah has revealed," they
say, "We believe [only] in what was revealed to us." And they
disbelieve in what came after it, while it is the truth confirming that which
is with them. Say, "Then why did you kill the prophets of Allah before, if
you are [indeed] believers?"
Tafsir al-Jalalayn
And
when it was said to them, ‘Believe in what God has revealed, that is, the
Qur’ān and other [Books], they said, ‘We believe in what was revealed to us’,
that is, the Torah; and (wā, here indicates a circumstantial qualifier) they
disbelieve in what is beyond that, what is other than that or what came
afterwards, such as the Qur’ān; yet it is the truth (wa-huwa’l-haqqu is a
circumstantial qualifier) confirming (musaddiqan, a second circumstantial
qualifier for emphasis) what is with them. Say, to them: ‘Why then were you
slaying the prophets of God formerly, if you were believers?’ in the Torah and
in it you were forbidden to kill them: this address, concerning what their
forefathers did, is directed towards those present at the time of our Prophet,
on account of their approval of it [that is, of what the forefathers had done].
وَلَقَدْ
جَاءَكُم مُّوسَىٰ بِالْبَيِّنَاتِ ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ
وَأَنتُمْ ظَالِمُونَ
Pronunciation
Walaqad
jaakum moosa bilbayyinatithumma ittakhathtumu alAAijla min baAAdihi waantum
thalimoon
Translation
And
Moses had certainly brought you clear proofs. Then you took the calf [in
worship] after that, while you were wrongdoers.
Tafsir al-Jalalayn
And
Moses came to you with clear proofs, miracles, such as the staff, his hand, and
the parting of the sea; then you took to yourselves the calf, as a god, after
him, after he had gone to the appointment, and you were evildoers, for taking
it [in worship].
وَإِذْ أَخَذْنَا
مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ
وَاسْمَعُوا ۖ قَالُوا سَمِعْنَا وَعَصَيْنَا وَأُشْرِبُوا
فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ ۚ قُلْ بِئْسَمَا
يَأْمُرُكُم بِهِ إِيمَانُكُمْ إِن كُنتُم مُّؤْمِنِينَ
Pronunciation
Wa-ith
akhathna meethaqakumwarafaAAna fawqakumu attoora khuthooma ataynakum biquwwatin
wasmaAAoo qaloosamiAAna waAAasayna waoshriboo feequloobihimu alAAijla
bikufrihim qul bi/sama ya/murukumbihi eemanukum in kuntum mu/mineen
Translation
And
[recall] when We took your covenant and raised over you the mount, [saying],
"Take what We have given you with determination and listen." They
said [instead], "We hear and disobey." And their hearts absorbed [the
worship of] the calf because of their disbelief. Say, "How wretched is
that which your faith enjoins upon you, if you should be believers."
Tafsir al-Jalalayn
And
when We made a covenant with you, to act according to what is in the Torah, and
raised over you the Mount, to drop it on you, when you had refused to accept
it; We said, ‘Take forcefully, seriously and with effort, what We have given
you, and listen’, to what you have been commanded, and be prepared to accept
it, They said, ‘We hear, your words, and disobey’, your command; and they were
made to drink the calf in their hearts, that is to say, the love of it [the
golden calf] intoxicated their hearts in the way that wine does, on account of
their unbelief. Say, to them: ‘Evil is that, thing, which your belief, in the
Torah, enjoins on you, [in the way of] the worship of the [golden] calf, if you
are believers’, in it, as you claim; meaning, you are not believers, for faith
does not command that you worship the calf — their forefathers are meant here.
Likewise, you do not believe in the Torah, because you have denied [the
prophethood of] Muhammad (s), whereas faith in it does not command you to
reject him.
قُلْ إِن كَانَتْ
لَكُمُ الدَّارُ الْآخِرَةُ عِندَ اللَّهِ خَالِصَةً مِّن دُونِ النَّاسِ
فَتَمَنَّوُا الْمَوْتَ إِن كُنتُمْ صَادِقِينَ
Pronunciation
Qul
in kanat lakumu addarual-akhiratu AAinda Allahi khalisatanmin dooni annasi
fatamannawoo almawta in kuntum sadiqeen
Translation
Say,
[O Muhammad], "If the home of the Hereafter with Allah is for you alone
and not the [other] people, then wish for death, if you should be truthful.
Tafsir al-Jalalayn
Say,
to them: ‘If the Abode of the Hereafter, that is, Paradise, with God is purely
yours, that is, exclusively, and not for other people, as you allege, then long
for death — if you speak truly’ (here both conditionals are connected to the
verb tamannū, ‘long for’, so that the first is dependent upon the second, in
other words, ‘If you speak truly when you claim that it is yours, then you will
naturally incline to what is yours, and since the path to it is death, long for
it [death]’).
وَلَن
يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۗ وَاللَّهُ
عَلِيمٌ بِالظَّالِمِينَ
Pronunciation
Walan
yatamannawhu abadan bimaqaddamat aydeehim wallahu AAaleemun biaththalimeen
Translation
But
they will never wish for it, ever, because of what their hands have put forth.
And Allah is Knowing of the wrongdoers.
Tafsir al-Jalalayn
But
they will never long for it, because of that which their own hands have sent
before them, as a result of their rejection of the Prophet (s), the consequence
of their mendacity. God knows the evildoers, the disbelievers and He will
requite them.
وَلَتَجِدَنَّهُمْ
أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا ۚ يَوَدُّ
أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ
الْعَذَابِ أَن يُعَمَّرَ ۗ وَاللَّهُ
بَصِيرٌ بِمَا يَعْمَلُونَ
Pronunciation
Walatajidannahum
ahrasa annasiAAala hayatin wamina allatheenaashrakoo yawaddu ahaduhum law
yuAAammaru alfa sanatin wamahuwa bimuzahzihihi mina alAAathabi anyuAAammara
wallahu baseerun bimayaAAmaloon
Translation
And
you will surely find them the most greedy of people for life - [even] more than
those who associate others with Allah . One of them wishes that he could be
granted life a thousand years, but it would not remove him in the least from
the [coming] punishment that he should be granted life. And Allah is Seeing of
what they do.
Tafsir al-Jalalayn
And
you shall find them (the lām of la-tajidannahum is for oaths) the people most
covetous of life, and, more covetous of it than, the idolaters, who reject the
[idea of the] Resurrection, for the former know that their journey’s end will
be the Fire, while the idolaters do not believe even in this; any one of them
would love, wishes, that he might be given life for a thousand years (law
yu‘ammar, ‘[if only] he might be given life’: the particle law, ‘if only’,
relates to the verbal noun and functions with the sense of an, ‘that’, and
together with its relative clause explains the [implicit] verbal noun in the
object of the verb yawaddu, ‘he would love’); yet, any one of them, his being
given life (an yu‘ammara, ‘that he should be given life’, constitutes the
subject of the verb muzahzihihi, ‘that it should budge him’ [this verb comes
later], as though it were ta‘mīruhu, ‘the giving of life to him’) shall not
budge, remove, him from the chastisement, of the Fire. God sees what they do
(ya‘malūna may be alternatively read ta‘malūna, ‘you do’), and will requite
them. [‘Abd Allāh] Ibn Sūryā asked the Prophet (s), or ‘Umar [b. al-Khattāb],
about which angel brings down the revelation, and he replied that it was
Gabriel; he [Ibn Sūryā] then said, ‘He is our enemy, because he brings
chastisement with him; had it been Michael, we would have believed in him,
because he brings fertility and security.’ Then, the following was revealed:
قُلْ مَن كَانَ
عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ
مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ
Pronunciation
Qul
man kana AAaduwwan lijibreelafa-innahu nazzalahu AAala qalbika bi-ithni
Allahimusaddiqan lima bayna yadayhi wahudan wabushralilmu/mineen
Translation
Say,
"Whoever is an enemy to Gabriel - it is [none but] he who has brought the
Qur'an down upon your heart, [O Muhammad], by permission of Allah , confirming
that which was before it and as guidance and good tidings for the
believers."
Tafsir al-Jalalayn
Say,
to them: ‘Whoever is an enemy to Gabriel, let him die in exasperation — he it
was that brought it, the Qur’ān, down upon your heart by the leave, by the
command, of God, confirming what was before it, of scriptures, a guidance, from
error, and good tidings, of Paradise, for the believers.
مَن كَانَ
عَدُوًّا لِّلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ
اللَّهَ عَدُوٌّ لِّلْكَافِرِينَ
Pronunciation
Man
kana AAaduwwan lillahiwamala-ikatihi warusulihi wajibreela wameekalafa-inna Allaha
AAaduwwun lilkafireen
Translation
Whoever
is an enemy to Allah and His angels and His messengers and Gabriel and Michael
- then indeed, Allah is an enemy to the disbelievers.
Tafsir al-Jalalayn
Whoever
is an enemy to God and His angels and His messengers, and Gabriel (read Jibrīl
or Jabrīl, Jibra’il or Jabra’il, Jibra’īl or Jabra’īl), and Michael (Mīkāl,
also read Mīkā’īl, or Mīkā’il; a supplement to malā’ikatihi, ‘His angels’, an
example of the specific being supplemented to the collective) — then surely God
is an enemy to the disbelievers’ (He says ‘to the disbelievers’ instead of ‘to
them’ in order to point out their status).
وَلَقَدْ
أَنزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ ۖ وَمَا يَكْفُرُ
بِهَا إِلَّا الْفَاسِقُونَ
Pronunciation
Walaqad
anzalna ilayka ayatinbayyinatin wama yakfuru biha illa alfasiqoon
Translation
And
We have certainly revealed to you verses [which are] clear proofs, and no one
would deny them except the defiantly disobedient.
Tafsir al-Jalalayn
And
We have revealed to you, O Muhammad (s), clear proofs, lucid [ones]
(bayyinātin, ‘clear proofs’, is a circumstantial qualifier; this was in
response to Ibn Sūryā saying to the Prophet (s), ‘You have not brought us
anything’); and none disbelieves in them except the wicked, these have disbelieved
in them.
أَوَكُلَّمَا
عَاهَدُوا عَهْدًا نَّبَذَهُ فَرِيقٌ مِّنْهُم ۚ بَلْ
أَكْثَرُهُمْ لَا يُؤْمِنُونَ
Pronunciation
Awa
kullama AAahadoo AAahdannabathahu fareequn minhum bal aktharuhum layu/minoon
Translation
Is
it not [true] that every time they took a covenant a party of them threw it
away? But, [in fact], most of them do not believe.
Tafsir al-Jalalayn
Why,
whenever they make a covenant, with God that they will believe in the Prophet
(s) when he appears, or that they will not give assistance to the idolaters
against the Prophet (s), does a party of them reject it?, cast it away
repudiating it (this is the response to the clause beginning with kullamā, the
interrogative of rebuke). Nay (bal indicates a transition), but most of them
are disbelievers.
وَلَمَّا
جَاءَهُمْ رَسُولٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ
مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ
كَأَنَّهُمْ لَا يَعْلَمُونَ
Pronunciation
Walamma
jaahum rasoolun minAAindi Allahi musaddiqun lima maAAahum nabathafareequn mina
allatheena ootoo alkitaba kitabaAllahi waraa thuhoorihim kaannahum layaAAlamoon
Translation
And
when a messenger from Allah came to them confirming that which was with them, a
party of those who had been given the Scripture threw the Scripture of Allah
behind their backs as if they did not know [what it contained].
Tafsir al-Jalalayn
When
there came to them a messenger from God, namely, Muhammad (s), confirming what
was with them, a party of them who were given the Scripture have cast away the
Scripture of God, that is, the Torah, behind their backs, that is to say, they
have not acted according to what it said about belief in the Messenger and
otherwise; as though they did not know, what is contained in it, to the effect
that he is a true Prophet, or that it is the Book of God.
وَاتَّبَعُوا مَا
تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ ۖ وَمَا كَفَرَ
سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ
وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ ۚ وَمَا
يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا
تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ
بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ ۚ وَمَا هُم
بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ ۚ
وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ
عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ۚ وَلَبِئْسَ مَا
شَرَوْا بِهِ أَنفُسَهُمْ ۚ لَوْ كَانُوا
يَعْلَمُونَ
Pronunciation
WattabaAAoo
ma tatloo ashshayateenuAAala mulki sulaymana wama kafara sulaymanuwalakinna
ashshayateena kafarooyuAAallimoona annasa assihra wamaonzila AAala almalakayni
bibabila harootawamaroota wama yuAAallimani min ahadinhatta yaqoola innama
nahnufitnatun fala takfur fayataAAallamoona minhuma mayufarriqoona bihi bayna
almar-i wazawjihi wama hum bidarreenabihi min ahadin illa bi-ithni AllahiwayataAAallamoona
ma yadurruhum walayanfaAAuhum walaqad AAalimoo lamani ishtarahu malahu fee
al-akhirati min khalaqin walabi/sa masharaw bihi anfusahum law kanoo yaAAlamoon
Translation
And
they followed [instead] what the devils had recited during the reign of
Solomon. It was not Solomon who disbelieved, but the devils disbelieved,
teaching people magic and that which was revealed to the two angels at Babylon,
Harut and Marut. But the two angels do not teach anyone unless they say,
"We are a trial, so do not disbelieve [by practicing magic]." And
[yet] they learn from them that by which they cause separation between a man
and his wife. But they do not harm anyone through it except by permission of
Allah . And the people learn what harms them and does not benefit them. But the
Children of Israel certainly knew that whoever purchased the magic would not
have in the Hereafter any share. And wretched is that for which they sold
themselves, if they only knew.
Tafsir al-Jalalayn
And
they follow (wa’ttaba‘ū is a supplement to nabadha, ‘[it] cast away’) what the
devils used to relate, during the time of, Solomon’s kingdom, in the way of
sorcery: it is said that they [the devils] buried these [books of sorcery]
underneath his throne when his kingdom was taken from him; it is also said that
they used to listen stealthily and add fabrications to what they heard, and
then pass it on to the priests, who would compile it in books; this would be
disseminated and rumours spread that the jinn had knowledge of the Unseen. Solomon
gathered these books and buried them. When he died, the devils showed people
where these books were, and the latter brought them out and found that they
contained sorcery, and said, ‘Your kingdom was only thanks to what is in here’;
they then took to learning them and rejected the Scriptures of their prophets.
In order to demonstrate Solomon’s innocence and in repudiation of the Jews when
they said, ‘Look at this Muhammad, he mentions Solomon as one of the prophets,
when he was only a sorcerer’, God, exalted, says: Solomon disbelieved not, that
is, he did not work magic because he disbelieved, but the devils disbelieved,
teaching the people sorcery (this sentence is a circumstantial qualifier
referring to the person governing the verb kafarū); and, teaching them, that
which was revealed to the two angels, that is, the sorcery that they were
inspired to [perform] (al-malakayn, ‘the two angels’: a variant reading has
al-malikayn, ‘the two kings’) who were, in Babylon — a town in lower Iraq —
Hārūt and Mārūt (here the names are standing in for ‘the two angels’, or an
explication of the latter). Ibn ‘Abbās said, ‘They were two sorcerers who used
to teach [people] magic’; it is also said that they were two angels that had
been sent to teach [sorcery] to people as a trial from God. They taught not any
man, without them saying, by way of counsel, ‘We are but a temptation, a trial
from God for people, so that He may test them when they are taught it: whoever
learns it is a disbeliever, but whoever renounces it, he is a believer; do not
disbelieve’, by learning it; if this person refused and insisted on learning
it, they would teach him.
وَلَوْ أَنَّهُمْ
آمَنُوا وَاتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّهِ خَيْرٌ ۖ لَّوْ كَانُوا
يَعْلَمُونَ
Pronunciation
Walaw
annahum amanoo wattaqawlamathoobatun min AAindi Allahi khayrun law
kanooyaAAlamoon
Translation
And
if they had believed and feared Allah , then the reward from Allah would have
been [far] better, if they only knew.
Tafsir al-Jalalayn
Yet
if only they, the Jews, had believed, in the Prophet and the Qur’ān, and been
fearful, of God’s chastisement, by abandoning acts of disobedience towards Him,
such as sorcery (the response to the [conditional clause beginning with] law,
‘if’, has been omitted, [but it is intimated to be] ‘they would have been
rewarded’, and this is indicated by [His following words]) verily, a reward
from God would have been better, than that for which they sold themselves, if
they had but known, that this is better they would not have preferred that over
this (la-mathūbatun, ‘verily the reward’, is the subject; the lām is that of
oaths; and min ‘indi’Llāhi khayrun, ‘from God, would have been better’, is the
predicate).
يَا أَيُّهَا
الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انظُرْنَا وَاسْمَعُوا ۗ
وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ
Pronunciation
Ya
ayyuha allatheena amanoola taqooloo raAAina waqooloo onthurnawasmaAAoo
walilkafireena AAathabun aleem
Translation
O
you who have believed, say not [to Allah 's Messenger], "Ra'ina" but
say, "Unthurna" and listen. And for the disbelievers is a painful
punishment.
Tafsir al-Jalalayn
O
you who believe, do not say, to the Prophet (s), ‘Observe us’, (rā‘inā is an
imperative form from murā‘āt) which they used to say to him, and this was a
derogatory term in Hebrew, derived from the noun al-ru‘ūna [‘thoughtlessness’].
They found this very amusing and used to address the Prophet (s) in this way,
and so the believers were forbidden to use it; but say, instead, ‘Regard us’,
that is, look at us, and give ear, to what you are commanded and be prepared to
accept it; and for disbelievers awaits a painful chastisement, that is, the Fire.
مَّا يَوَدُّ
الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِكِينَ أَن يُنَزَّلَ
عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَاللَّهُ
يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو
الْفَضْلِ الْعَظِيمِ
Pronunciation
Ma
yawaddu allatheena kafaroomin ahli alkitabi wala almushrikeena an
yunazzalaAAalaykum min khayrin min rabbikum wallahu yakhtassubirahmatihi man
yashao wallahu thooalfadli alAAatheem
Translation
Neither
those who disbelieve from the People of the Scripture nor the polytheists wish
that any good should be sent down to you from your Lord. But Allah selects for
His mercy whom He wills, and Allah is the possessor of great bounty.
Tafsir al-Jalalayn
Those
disbelievers of the People of the Scripture and the idolaters, from among the
Arabs (al-mushrikīna, ‘idolaters’, is a supplement to ahl al-kitābi, ‘People of
the Scripture’, and the min, ‘of’, is explicative), do not wish that any good,
any Inspiration, should be revealed to you from your Lord, out of envy of you,
but God singles out for His mercy, [for] the office of His Prophet, whom He
will; God is of bounty abounding.
مَا نَنسَخْ مِنْ
آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا ۗ أَلَمْ تَعْلَمْ
أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Pronunciation
Ma
nansakh min ayatin awnunsiha na/ti bikhayrin minha aw mithlihaalam taAAlam anna
Allaha AAala kulli shay-in qadeer
Translation
We
do not abrogate a verse or cause it to be forgotten except that We bring forth
[one] better than it or similar to it. Do you not know that Allah is over all
things competent?
Tafsir al-Jalalayn
When
the disbelievers began to deride the matter of abrogation, saying that one day
Muhammad enjoins his Companions to one thing and then the next day he forbids
it, God revealed: And whatever verse (mā is the conditional particle), that has
been revealed containing a judgement, We abrogate, either together with its
recital or not [that is only its judgement, but its recital continues]; there
is a variant reading, nunsikh, meaning ‘[Whatever verse] We command you or
Gabriel to abrogate’, or postpone, so that We do not reveal the judgement
contained in it, and We withhold its recital or retain it in the Preserved
Tablet; a variant reading [of nunsi’hā] is nunsihā, from ‘to forget’: so
‘[Whatever verse We abrogate] or We make you forget, that is, We erase from
your heart’; the response to the conditional sentence [begun with mā] is: We
bring [in place] a better, one that is more beneficial for [Our] servants,
either because it is easier [to implement] or contains much reward; or the like
of it, in terms of religious obligation and reward; do you not know that God
has power over all things?, including abrogating and substituting [verses]?
(the interrogative here is meant as an affirmative).
أَلَمْ تَعْلَمْ
أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَمَا لَكُم
مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ
Pronunciation
Alam
taAAlam anna Allaha lahu mulkuassamawati wal-ardi wamalakum min dooni Allahi
min waliyyin wala naseer
Translation
Do
you not know that to Allah belongs the dominion of the heavens and the earth
and [that] you have not besides Allah any protector or any helper?
Tafsir al-Jalalayn
Do
you not know that to God belongs the kingdom of the heavens and the earth,
doing what He pleases, and that you have none, besides God, other than God,
neither protector, to safeguard you, nor helper?, to keep away His chastisement
when it comes.
أَمْ تُرِيدُونَ
أَن تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ وَمَن
يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ
Pronunciation
Am
tureedoona an tas-aloo rasoolakum kamasu-ila moosa min qablu waman yatabaddali
alkufra bil-eemanifaqad dalla sawaa assabeel
Translation
Or
do you intend to ask your Messenger as Moses was asked before? And whoever
exchanges faith for disbelief has certainly strayed from the soundness of the
way.
Tafsir al-Jalalayn
When
the Meccans asked [the Prophet] to enlarge the size of Mecca and make Safā full
of gold, the following was revealed: Or do you desire to question your
Messenger as Moses was questioned, by his people, aforetime?, when they asked
him to show them God openly among other things; whoever exchanges belief for
unbelief, taking the latter in place of the former by refraining from
contemplating the clear proofs and by requesting others instead, has surely
strayed from the even way, meaning, he has mistaken the proper path (al-sawā‘
essentially means al-wasat, ‘middle way’).
وَدَّ كَثِيرٌ
مِّنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُم مِّن بَعْدِ إِيمَانِكُمْ كُفَّارًا
حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ ۖ فَاعْفُوا
وَاصْفَحُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ إِنَّ اللَّهَ
عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Pronunciation
Wadda
katheerun min ahli alkitabilaw yaruddoonakum min baAAdi eemanikum kuffaran
hasadanmin AAindi anfusihim min baAAdi ma tabayyana lahumu alhaqqufaAAfoo
wasfahoo hattaya/tiya Allahu bi-amrihi inna Allaha AAalakulli shay-in qadeer
Translation
Many
of the People of the Scripture wish they could turn you back to disbelief after
you have believed, out of envy from themselves [even] after the truth has
become clear to them. So pardon and overlook until Allah delivers His command.
Indeed, Allah is over all things competent.
Tafsir al-Jalalayn
Many
of the People of the Scripture long that (law, ‘[if only] that’, represents
[the import of] the verbal noun) they might make you disbelievers, after you
have believed, from the envy (hasadan is the object denoting reason), being, of
their own souls, that is to say, their wicked souls have prompted them to this
[attitude]; after the truth, with regard to the Prophet (s), has become clear
to them, in the Torah; yet pardon, leave them be, and be forgiving, stay away,
and make no encroachments against them, till God brings His command, concerning
fighting them; truly God has power over all things.
وَأَقِيمُوا
الصَّلَاةَ وَآتُوا الزَّكَاةَ ۚ وَمَا
تُقَدِّمُوا لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ ۗ إِنَّ اللَّهَ
بِمَا تَعْمَلُونَ بَصِيرٌ
Pronunciation
Waaqeemoo
assalata waatooazzakata wama tuqaddimoo li-anfusikum minkhayrin tajidoohu AAinda
Allahi inna Allaha bimataAAmaloona baseer
Translation
And
establish prayer and give zakah, and whatever good you put forward for
yourselves - you will find it with Allah. Indeed, Allah of what you do, is
Seeing.
Tafsir al-Jalalayn
And
perform the prayer, and pay the alms; whatever good, in the way of obedience,
such as [observing] kinship and charity, you shall offer for your own souls,
you shall find it, that is, its reward, with God; assuredly God sees what you
do, and will requite you for it.
وَقَالُوا لَن
يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ ۗ تِلْكَ
أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ
صَادِقِينَ
Pronunciation
Waqaloo
lan yadkhula aljannata illaman kana hoodan aw nasara tilka amaniyyuhumqul hatoo
burhanakum in kuntum sadiqeen
Translation
And
they say, "None will enter Paradise except one who is a Jew or a
Christian." That is [merely] their wishful thinking, Say, "Produce
your proof, if you should be truthful."
Tafsir al-Jalalayn
And
they say, ‘None shall enter Paradise except those who are Jews (hūd is the
plural of hā’id) or Christians’: this is what the Jews of Medina and the
Christians of Najrān said when they disputed with the Prophet (s), each party
separately claiming Paradise for its members exclusively. Such, sayings, are
their desires, their false passions. Say, to them: ‘Produce your proof, your
evidence for this, if you speak truly’, in this matter.
بَلَىٰ مَنْ
أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ وَلَا خَوْفٌ
عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Pronunciation
Bala
man aslama wajhahu lillahiwahuwa muhsinun falahu ajruhu AAinda rabbihi
walakhawfun AAalayhim wala hum yahzanoon
Translation
Yes
[on the contrary], whoever submits his face in Islam to Allah while being a
doer of good will have his reward with his Lord. And no fear will there be
concerning them, nor will they grieve.
Tafsir al-Jalalayn
Nay,
but, others will also enter Paradise, namely, whoever submits his purpose to
God, that is, adheres to His commands (wajh, ‘face’ [sc. ‘purpose’], is here
mentioned because it is the most noble part of the body, so that [when it has
submitted] there is all the more reason for the other parts [to follow]), being
virtuous, affirming God’s Oneness, his reward is with his Lord, the reward of
his deeds being Paradise, and no fear shall befall them, neither shall they
grieve, in the Hereafter.
وَقَالَتِ
الْيَهُودُ لَيْسَتِ النَّصَارَىٰ عَلَىٰ شَيْءٍ وَقَالَتِ النَّصَارَىٰ لَيْسَتِ
الْيَهُودُ عَلَىٰ شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ ۗ كَذَٰلِكَ قَالَ
الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ ۚ فَاللَّهُ
يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ
Pronunciation
Waqalati
alyahoodu laysati annasaraAAala shay-in waqalati annasaralaysati alyahoodu
AAala shay-in wahum yatloona alkitabakathalika qala allatheena layaAAlamoona
mithla qawlihim fallahu yahkumubaynahum yawma alqiyamati feema kanoo
feehiyakhtalifoon
Translation
The
Jews say "The Christians have nothing [true] to stand on," and the Christians
say, "The Jews have nothing to stand on," although they [both] recite
the Scripture. Thus the polytheists speak the same as their words. But Allah
will judge between them on the Day of Resurrection concerning that over which
they used to differ.
Tafsir al-Jalalayn
The
Jews say, ‘The Christians stand on nothing’, that can be used as support [for
their claims], and they rejected Jesus; and the Christians say, ‘The Jews stand
on nothing’, that can be used as support [for their claims], and they rejected
Moses; yet they, both groups, recite the Scripture, revealed to them: in the
Scripture of the Jews there is the confirmation of Jesus, and in that of the
Christians there is the confirmation of Moses (yatlūna’l-kitāba, ‘they recite
the Scripture’: the sentence is a circumstantial qualifier). Thus, in the way
that these have said, the ignorant, from among the Arabs and others, say the
like of what these say (this last phrase [mithla qawlihim, ‘the like of what
they say’] is the explication of dhālika, ‘that [way]’): that is to say, to
every person of religion they would say, ‘You have no basis’; God shall decide
between them on the Day of Resurrection regarding their differences, in
religion and will admit the confirmer into Paradise and the falsifier into the
Fire.
وَمَنْ أَظْلَمُ
مِمَّن مَّنَعَ مَسَاجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي
خَرَابِهَا ۚ أُولَٰئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا
إِلَّا خَائِفِينَ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي
الْآخِرَةِ عَذَابٌ عَظِيمٌ
Pronunciation
Waman
athlamu mimman manaAAamasajida Allahi an yuthkara feehaismuhu wasaAAa fee
kharabiha ola-ikama kana lahum an yadkhulooha illa kha-ifeenalahum fee addunya
khizyun walahum fee al-akhiratiAAathabun AAatheem
Translation
And
who are more unjust than those who prevent the name of Allah from being
mentioned in His mosques and strive toward their destruction. It is not for them
to enter them except in fear. For them in this world is disgrace, and they will
have in the Hereafter a great punishment.
Tafsir al-Jalalayn
And
who does greater evil — that is, none does more evil — than he who bars God’s
places of worship, so that His Name be not invoked in them, in prayer and
praise, and strives to ruin them?, through destruction and impeding people from
them: this was revealed to inform of the Byzantines’ destruction of the Holy
House [sc. Jerusalem], or [it was revealed] when the idolaters barred the
Prophet (s) from entering Mecca in the year of the battle of Hudaybiyya; such
men might never enter them, save in fear (illā khā’ifīna is a predicate, also
functioning as a command, that is to say, ‘Frighten them by threats of waging
war against them, so that not one of them shall enter it feeling secure’); for
them in this world is degradation, debasement through being killed, taken
captive and forced to pay the jizya; and in the Hereafter a mighty
chastisement, namely, the Fire.
وَلِلَّهِ
الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا
تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ
وَاسِعٌ عَلِيمٌ
Pronunciation
Walillahi
almashriqu walmaghribufaaynama tuwalloo fathamma wajhu Allahi inna
AllahawasiAAun AAaleem
Translation
And
to Allah belongs the east and the west. So wherever you [might] turn, there is
the Face of Allah . Indeed, Allah is all-Encompassing and Knowing.
Tafsir al-Jalalayn
The
following was revealed either when the Jews criticised the change of the
direction of prayer [qibla], or concerning the supererogatory prayers on
animal-back during journeys, which one may pray in any direction: To God belong
the East and the West, that is, the entire earth, because these two
[directions] represent both sides of it [the earth]; whithersoever you turn,
your faces in prayer by His command, there is the Face of God, the direction of
prayer with which He is pleased. Lo! God is Embracing, His bounty embracing all
things, Knowing, how to manage His creation.
وَقَالُوا
اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ بَل لَّهُ مَا
فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ كُلٌّ لَّهُ
قَانِتُونَ
Pronunciation
Waqaloo
itakhatha Allahuwaladan subhanahu bal lahu ma fee assamawatiwal-ardi kullun
lahu qanitoon
Translation
They
say, " Allah has taken a son." Exalted is He! Rather, to Him belongs
whatever is in the heavens and the earth. All are devoutly obedient to Him,
Tafsir al-Jalalayn
And
they, the Jews and the Christians, and those that claim that the angels are
God’s daughters, say (read wa-qālū or [simply] qālū) ‘God has taken to Himself
a son’; God says: Glory be to Him!, as a way of exalting Himself above this;
Nay, to Him belongs all that is in the heavens and the earth, as possessions,
creatures and servants, and this sovereignty contradicts having a child, and is
expressed by [the particle] mā, ‘all that’, in order to include all [creation]
that is not rational; all obey His will, submitting to that which is required
from each one of them: here the emphasis is on rational beings.
بَدِيعُ
السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ
أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
Pronunciation
BadeeAAu
assamawatiwal-ardi wa-itha qada amran fa-innamayaqoolu lahu kun fayakoon
Translation
Originator
of the heavens and the earth. When He decrees a matter, He only says to it,
"Be," and it is.
Tafsir al-Jalalayn
Creator
of the heavens and the earth, making them exist without any exemplary
precedent; and when He decrees, wills, a thing, to exist, He but says to it
‘Be’ and it is, that is to say, it becomes (fa-yakūnu: a variant reading has
fa-yakūna, on account of it being the response [in the subjunctive mood] to the
jussive statement).
وَقَالَ
الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَا آيَةٌ ۗ كَذَٰلِكَ قَالَ
الَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ ۘ تَشَابَهَتْ
قُلُوبُهُمْ ۗ قَدْ بَيَّنَّا الْآيَاتِ لِقَوْمٍ يُوقِنُونَ
Pronunciation
Waqala
allatheena layaAAlamoona lawla yukallimuna Allahu awta/teena ayatun kathalika
qala allatheenamin qablihim mithla qawlihim tashabahat quloobuhum qadbayyanna
al-ayati liqawmin yooqinoon
Translation
Those
who do not know say, "Why does Allah not speak to us or there come to us a
sign?" Thus spoke those before them like their words. Their hearts
resemble each other. We have shown clearly the signs to a people who are
certain [in faith].
Tafsir al-Jalalayn
And
they, that is the disbelievers of Mecca, who do not know, say, to the Prophet
(s): ‘Why does God not speak to us?, [to say] that you are His Messenger; Why
does a sign not come to us?’, of the sort we have requested in order to show
your sincerity. So, in the same way that these [disbelievers] have spoken,
spoke those before them, from among past communities, to their prophets, the
like of what they say, in [their] obstinacy and demand for signs; their hearts
are much alike, in terms of unbelief and stubbornness: this is meant as
consolation for the Prophet (s). Yet We have made clear the signs to a people
who are certain, [a people] who know that these are [God’s] signs and so they
believe in them, for to request other signs would be obduracy.
إِنَّا
أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۖ وَلَا تُسْأَلُ
عَنْ أَصْحَابِ الْجَحِيمِ
Pronunciation
Inna
arsalnaka bilhaqqibasheeran wanatheeran wala tus-alu Aaan as-habialjaheem
Translation
Indeed,
We have sent you, [O Muhammad], with the truth as a bringer of good tidings and
a warner, and you will not be asked about the companions of Hellfire.
Tafsir al-Jalalayn
We
have sent you, Muhammad (s), with the truth, the guidance, a bearer of good
tidings, of Paradise, for those who respond to this [guidance], and warner, of
the Fire, to those who do not respond to it. You shall not be asked about the
inhabitants of Hell-fire, that is, about why the disbelievers did not believe,
for your responsibility is only to deliver the Message (a variant reading of lā
tus’al is lā tas’al, ‘do not ask’, with the final apocopation of the vowel on
account of it being an imperative).
وَلَن تَرْضَىٰ
عَنكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ
هُدَى اللَّهِ هُوَ الْهُدَىٰ ۗ وَلَئِنِ
اتَّبَعْتَ أَهْوَاءَهُم بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ ۙ مَا لَكَ مِنَ
اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ
Pronunciation
Walan
tarda AAanka alyahoodu walaannasara hatta tattabiAAamillatahum qul inna huda
Allahi huwa alhudawala-ini ittabaAAta ahwaahum baAAda allathee jaakamina
alAAilmi ma laka mina Allahi min waliyyin walanaseer
Translation
And
never will the Jews or the Christians approve of you until you follow their
religion. Say, "Indeed, the guidance of Allah is the [only]
guidance." If you were to follow their desires after what has come to you
of knowledge, you would have against Allah no protector or helper.
Tafsir al-Jalalayn
Never
will the Jews be pleased with you, neither the Christians, not until you follow
their creed, their religion, Say: ‘God’s guidance, that is, Islam, is the true
guidance’, besides which there is only error. And if you were (wa-la-in: the
lām is for oaths) to follow their whims, hypothetically speaking, [whims] to
which they are calling you, after the knowledge, the Divine revelation, that
has come to you, you shall have against God neither friend, to protect you, nor
helper, to defend you against Him.
الَّذِينَ
آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَٰئِكَ يُؤْمِنُونَ
بِهِ ۗ وَمَن يَكْفُرْ بِهِ فَأُولَٰئِكَ هُمُ
الْخَاسِرُونَ
Pronunciation
Allatheena
ataynahumualkitaba yatloonahu haqqa tilawatihi ola-ikayu/minoona bihi waman
yakfur bihi faola-ika humu alkhasiroon
Translation
Those
to whom We have given the Book recite it with its true recital. They [are the
ones who] believe in it. And whoever disbelieves in it - it is they who are the
losers.
Tafsir al-Jalalayn
Those
to whom We have given the Scripture (this is the subject of the sentence), and
who recite it with true recitation, that is, who recite it as it was revealed
(haqqa tilāwatihi, ‘its true recitation’, is a circumstantial qualifier; haqqa
is in the accusative because it is the object of the verbal noun), they believe
in it (this is the predicate): this was revealed concerning a group of
Ethiopians that presented themselves [to the Prophet] and accepted Islam; and
whoever disbelieves in it, that is, in the revealed Book, by distorting it,
they shall be the losers, because they will be destined for the Fire, made
everlasting for them.
يَا بَنِي
إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي
فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ
Pronunciation
Ya
banee isra-eela othkurooniAAmatiya allatee anAAamtu AAalaykum waannee
faddaltukumAAala alAAalameen
Translation
O
Children of Israel, remember My favor which I have bestowed upon you and that I
preferred you over the worlds.
Tafsir al-Jalalayn
O
Children of Israel, remember My favour wherewith I favoured you, and that I
have preferred you over all the worlds: a similar verse has already been
mentioned.
وَاتَّقُوا
يَوْمًا لَّا تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا عَدْلٌ
وَلَا تَنفَعُهَا شَفَاعَةٌ وَلَا هُمْ يُنصَرُونَ
Pronunciation
Wattaqoo
yawman la tajzeenafsun AAan nafsin shay-an wala yuqbalu minhaAAadlun wala
tanfaAAuha shafaAAatun walahum yunsaroon
Translation
And
fear a Day when no soul will suffice for another soul at all, and no
compensation will be accepted from it, nor will any intercession benefit it,
nor will they be aided.
Tafsir al-Jalalayn
And
beware of, fear, a day when no soul shall for another, on this [Day] be
requited, that is, [when no soul for another] shall be of any avail, and no
compensation, no ransom, shall be accepted from it, nor any intercession shall
benefit it, neither shall they be helped, against God’s chastisement.
وَإِذِ ابْتَلَىٰ
إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي
جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن
ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ
Pronunciation
Wa-ithi
ibtala ibraheemarabbuhu bikalimatin faatammahunna qala innee jaAAilukalinnasi
imaman qala wamin thurriyyateeqala la yanalu AAahdee aththalimeen
Translation
And
[mention, O Muhammad], when Abraham was tried by his Lord with commands and he
fulfilled them. [ Allah ] said, "Indeed, I will make you a leader for the
people." [Abraham] said, "And of my descendants?" [ Allah ]
said, "My covenant does not include the wrongdoers."
Tafsir al-Jalalayn
And,
mention, when his Lord tested, tried, Abraham (Ibrāhīm: also read Ibrāhām) with
certain words, with certain commands and prohibitions with which He charged
him: it is said that these included the rituals of the Pilgrimage, the rinsing
of the mouth, snuffing up water into the nostrils [to clean them], cleaning of
the teeth, trimming facial hair, combing of the hair, trimming the fingernails,
shaving armpit and pubic hair, circumcision and washing one’s private parts
after elimination; and he fulfilled them, he performed them thoroughly; He,
God, exalted, said, to him: ‘I make you a leader, an exemplar in religion, for
the people.’ Said he, ‘And of my seed?’, my progeny, make leaders [from among
them]; He said, ‘My covenant, of leadership, shall not reach the evildoers’,
the disbelievers from among them: this indicates that [the covenant] will reach
only those who are not evildoers.
وَإِذْ جَعَلْنَا
الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ
مُصَلًّى ۖ وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ
وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ
وَالرُّكَّعِ السُّجُودِ
Pronunciation
Wa-ith
jaAAalna albayta mathabatanlinnasi waamnan wattakhithoo minmaqami ibraheema
musallan waAAahidnaila ibraheema wa-ismaAAeela an tahhirabaytiya litta-ifeena
walAAakifeenawarrukkaAAi assujood
Translation
And
[mention] when We made the House a place of return for the people and [a place
of] security. And take, [O believers], from the standing place of Abraham a
place of prayer. And We charged Abraham and Ishmael, [saying], "Purify My
House for those who perform Tawaf and those who are staying [there] for worship
and those who bow and prostrate [in prayer]."
Tafsir al-Jalalayn
And
when We appointed the House, the Ka‘ba, to be a place of visitation, to which
they flock from every direction, for the people, and a sanctuary, of safety for
them from the injustice and attacks that befall other places: a person could
come across his father’s killer there, and yet not act violently against him;
and: ‘Take (ittakhidhū is also read ittakhadhū, making it a predicate), O
people, to yourselves Abraham’s station, the founding stone he used when
building the House, for a place of prayer’, so that you perform two units of
prayer for the circumambulation; And We made a covenant with Abraham and
Ishmael, We commanded them: ‘Purify My House, of graven images, for those that
shall go round it and those that cleave to it, in ritual residence, to those
who bow and prostrate themselves’, that is, those who pray: (al-rukka‘ and
al-sujūd are the plurals of rāki‘, ‘one bowing’, and sājid, ‘one prostrated’,
respectively).
وَإِذْ قَالَ
إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ
الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَن
كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ
الْمَصِيرُ
Pronunciation
Wa-ith
qala ibraheemurabbi ijAAal hatha baladan aminan warzuqahlahu mina aththamarati
man amana minhumbillahi walyawmi al-akhiri qalawaman kafara faomattiAAuhu
qaleelan thumma adtarruhu ilaAAathabi annari wabi/sa almaseer
Translation
And
[mention] when Abraham said, "My Lord, make this a secure city and provide
its people with fruits - whoever of them believes in Allah and the Last
Day." [ Allah ] said. "And whoever disbelieves - I will grant him
enjoyment for a little; then I will force him to the punishment of the Fire,
and wretched is the destination."
Tafsir al-Jalalayn
And
when Abraham said, ‘My Lord, make this, place, a land secure, in which there is
safety: God granted him his request, making it a sanctuary in which no human
blood is shed, no injustice is committed towards anyone, no prey is hunted and
which is never deserted in any of its parts; and provide its people with
fruits: something which actually happened when there came itinerants from as
far as Syria, whereas before, it had been devoid of any vegetation or water;
such of them as believe in God and the Last Day’ (this phrase stands in place
of its people, and they are here singled out for mention in the request in
accordance with God’s saying My covenant shall not reach the evildoers); He,
exalted, said, ‘And whoever disbelieves, I will also provide with fruits, to
him I shall give enjoyment (read either umti‘uhu or umatti‘uhu), by granting
him sustenance in this life, a little, the length of his life, but then I shall
compel him, I shall drive him in the Hereafter to the chastisement of the Fire,
so that he cannot find an escape — how evil a journey’s end!’, a place to which
to return.
وَإِذْ يَرْفَعُ
إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ
مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ
Pronunciation
Wa-ith
yarfaAAu ibraheemualqawaAAida mina albayti wa-ismaAAeelu rabbanataqabbal minna
innaka anta assameeAAu alAAaleem
Translation
And
[mention] when Abraham was raising the foundations of the House and [with him]
Ishmael, [saying], "Our Lord, accept [this] from us. Indeed You are the
Hearing, the Knowing.
Tafsir al-Jalalayn
And,
mention, when Abraham raised up the foundations, the supports or the walls, of
the House, building it (min al-bayt, ‘of the House’, is semantically connected
to yarfa‘u, ‘raises up’), and Ishmael with him (wa-Ismā‘īlu is a supplement to
Ibrāhīmu), both of them saying: ‘Our Lord! Receive this, building, from us.
Truly You are the Hearing, of words, the Knowing, of deeds.
رَبَّنَا
وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ
وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنتَ
التَّوَّابُ الرَّحِيمُ
Pronunciation
Rabbana
wajAAalnamuslimayni laka wamin thurriyyatina ommatanmuslimatan laka waarina
manasikana watubAAalayna innaka anta attawwabu arraheem
Translation
Our
Lord, and make us Muslims [in submission] to You and from our descendants a
Muslim nation [in submission] to You. And show us our rites and accept our
repentance. Indeed, You are the Accepting of repentance, the Merciful.
Tafsir al-Jalalayn
Our
Lord! And make us submissive, compliant, to You and, make, of our seed, our
progeny, a community, a people, submissive to You (min [in the phrase min dhurriyyatinā,
‘of our seed’] here is partitive, and is used here in accordance with God’s
above-mentioned saying My covenant shall not reach the evildoers); and show us,
teach us, our holy rites, our ceremonies for worship or for the pilgrimage, and
relent to us. Surely You are the Relenting, the Merciful: they asked Him to
turn towards them, despite their [moral] impeccability, out of humbleness and
in order to teach their progeny.
رَبَّنَا
وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ
وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ
الْعَزِيزُ الْحَكِيمُ
Pronunciation
Rabbana
wabAAath feehimrasoolan minhum yatloo AAalayhim ayatikawayuAAallimuhumu
alkitaba walhikmatawayuzakkeehim innaka anta alAAazeezu alhakeem
Translation
Our
Lord, and send among them a messenger from themselves who will recite to them
Your verses and teach them the Book and wisdom and purify them. Indeed, You are
the Exalted in Might, the Wise."
Tafsir al-Jalalayn
Our
Lord! And send among them, the people of this House, a messenger, one of them
and God granted him this petition with [the sending of] Muhammad (s), who shall
recite to them Your signs, the Qur’ān, and teach them the Book, the Qur’ān, and
Wisdom, that is, what the former contains of judgements, and purify them,
cleanse them of idolatry; You are the Mighty, the Victor, the Wise, in His
creation.
وَمَن يَرْغَبُ
عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ ۚ وَلَقَدِ
اصْطَفَيْنَاهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي
الْآخِرَةِ لَمِنَ الصَّالِحِينَ
Pronunciation
Waman
yarghabu AAan millati ibraheemailla man safiha nafsahu walaqadi istafaynahufee
addunya wa-innahu fee al-akhiratilamina assaliheen
Translation
And
who would be averse to the religion of Abraham except one who makes a fool of
himself. And We had chosen him in this world, and indeed he, in the Hereafter,
will be among the righteous.
Tafsir al-Jalalayn
Who
therefore, meaning ‘none’, shrinks from the religion of Abraham, abandoning it,
except he who fools himself?, that is to say, either the one who ignores that
his soul has been created for God, and that it is obliged to worship Him, or
the one who treats it with frivolity and degrades it. Indeed We chose him, We
elected him, in this world, for prophethood and friendship, and in the
Hereafter he shall be among the righteous, those of the high stations
[al-darajāt al-‘ulā, cf. Q. 20:75].
إِذْ قَالَ لَهُ
رَبُّهُ أَسْلِمْ ۖ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ
Pronunciation
Ith
qala lahu rabbuhu aslim qalaaslamtu lirabbi alAAalameen
Translation
When
his Lord said to him, "Submit", he said "I have submitted [in
Islam] to the Lord of the worlds."
Tafsir al-Jalalayn
And
mention: When his Lord said to him, ‘Submit’, obey God and devote your religion
purely to Him, he said, ‘I have submitted to the Lord of the Worlds’.
وَوَصَّىٰ بِهَا
إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ
فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ
Pronunciation
Wawassa
biha ibraheemubaneehi wayaAAqoobu ya baniyya inna Allaha istafalakumu addeena
fala tamootunna illa waantummuslimoon
Translation
And
Abraham instructed his sons [to do the same] and [so did] Jacob, [saying],
"O my sons, indeed Allah has chosen for you this religion, so do not die
except while you are Muslims."
Tafsir al-Jalalayn
And
Abraham enjoined (wassā; may also be read awsā) upon his sons this, creed, and
[so did] Jacob, upon his sons, saying: ‘My sons, God has chosen for you the
[true] religion, the religion of submission [to God] (islām), see that you die
not save in submission: he forbade them from abandoning this submission [to
God], and enjoined them to adhere firmly to it until death overtook them.
أَمْ كُنتُمْ
شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ
مِن بَعْدِي قَالُوا نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ آبَائِكَ إِبْرَاهِيمَ
وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَٰهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ
Pronunciation
Am
kuntum shuhadaa ith hadarayaAAqooba almawtu ith qala libaneehi mataAAbudoona
min baAAdee qaloo naAAbudu ilahakawa-ilaha aba-ika ibraheema
wa-ismaAAeelawa-ishaqa ilahan wahidan wanahnu lahumuslimoon
Translation
Or
were you witnesses when death approached Jacob, when he said to his sons,
"What will you worship after me?" They said, "We will worship
your God and the God of your fathers, Abraham and Ishmael and Isaac - one God.
And we are Muslims [in submission] to Him."
Tafsir al-Jalalayn
When
the Jews said to the Prophet (s), ‘Do you not know that on the day of his death
Jacob charged his sons with Judaism?’, the following was revealed: Or, were you
witnesses, present, when death came to Jacob? When (idh, ‘when’, substitutes
for the preceding idh) he said to his sons, ‘What will you worship after me?’,
after I die?; They said, ‘We will worship your God and the God of your fathers
Abraham and Ishmael and Isaac (in recognition of the predominant [mention of
the father figures] Ishmael is also counted as a father, and also because the
status of an uncle is akin to that of a father), One God (ilāhan wāhidan, ‘One
God’, substitutes for ilāhaka, ‘your God’), to Him we submit’ (the initial am
[of the phrase am kuntum, ‘Or, were you …’] is similar to the hamza of denial
[sc. a-kuntum], the sense being, ‘You were not present at his death, so how do
you ascribe to him what does not befit him?’).
تِلْكَ أُمَّةٌ
قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا
تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ
Pronunciation
Tilka
ommatun qad khalat laha makasabat walakum ma kasabtum wala tus-aloona
AAammakano yaAAmaloon
Translation
That
was a nation which has passed on. It will have [the consequence of] what it
earned, and you will have what you have earned. And you will not be asked about
what they used to do.
Tafsir al-Jalalayn
That
(tilka, is the subject of this sentence and denotes Abraham, Jacob and his
sons, and is feminine because it agrees with the gender of its predicate) is a
community that has passed away, has gone before; theirs is what they have earned,
the reward for their deeds (lahā mā kasabat, theirs is what they have earned’,
constitutes the commencement of a new sentence) and yours (the Jews are being
addressed here) is what you have earned; you shall not be asked about what they
did, in the same way that they will not be asked about what you did, this
latter statement being an affirmation of the former.
وَقَالُوا
كُونُوا هُودًا أَوْ نَصَارَىٰ تَهْتَدُوا ۗ قُلْ بَلْ
مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ
مِنَ الْمُشْرِكِينَ
Pronunciation
Waqaloo
koonoo hoodan aw nasaratahtadoo qul bal millata ibraheema haneefan wamakana
mina almushrikeen
Translation
They
say, "Be Jews or Christians [so] you will be guided." Say,
"Rather, [we follow] the religion of Abraham, inclining toward truth, and
he was not of the polytheists."
Tafsir al-Jalalayn
And
they say, ‘Be Jews or Christians (the particle aw is for detail; the first of
these is the saying of the Medinan Jews, while the second is that of the
Christians of Najrān), and you shall be guided’. Say, to them: ‘Nay, we follow,
rather the creed of Abraham, a hanīf (hanīfan is a circumstantial qualifier
referring to Ibrāhīma, that is to say, one that inclines away from all other
religions to the upright religion); and he was not of the idolaters’.
قُولُوا آمَنَّا
بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ
وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ
وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ
أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ
Pronunciation
Qooloo
amanna billahiwama onzila ilayna wama onzila ilaibraheema wa-ismaAAeela wa-ishaqawayaAAqooba
wal-asbati wama ootiya moosawaAAeesa wama ootiya annabiyyoona minrabbihim la
nufarriqu bayna ahadin minhum wanahnulahu muslimoon
Translation
Say,
[O believers], "We have believed in Allah and what has been revealed to us
and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the
Descendants and what was given to Moses and Jesus and what was given to the
prophets from their Lord. We make no distinction between any of them, and we
are Muslims [in submission] to Him."
Tafsir al-Jalalayn
Say:
(this address is to the believers) ‘We believe in God, and in that which has
been revealed to us, the Qur’ān, and revealed to Abraham, the ten scrolls,
Ishmael, Isaac, Jacob, and the Tribes, his sons, and that which was given to
Moses, the Torah, and Jesus, the Gospel, and the prophets, from their Lord, of
Books and signs, we make no division between any of them, believing in some and
disbelieving in others in the manner of Jews and Christians, and to Him we
submit’.
فَإِنْ آمَنُوا
بِمِثْلِ مَا آمَنتُم بِهِ فَقَدِ اهْتَدَوا ۖ وَّإِن
تَوَلَّوْا فَإِنَّمَا هُمْ فِي شِقَاقٍ ۖ
فَسَيَكْفِيكَهُمُ اللَّهُ ۚ وَهُوَ
السَّمِيعُ الْعَلِيمُ
Pronunciation
Fa-in
amanoo bimithli ma amantumbihi faqadi ihtadaw wa-in tawallaw fa-innama hum fee
shiqaqinfasayakfeekahumu Allahu wahuwa assameeAAualAAaleem
Translation
So
if they believe in the same as you believe in, then they have been [rightly]
guided; but if they turn away, they are only in dissension, and Allah will be
sufficient for you against them. And He is the Hearing, the Knowing.
Tafsir al-Jalalayn
And
if they, the Jews and the Christians, believe in the like (mithl, ‘the like’ is
extra) of what you believe in, then they are truly guided; but if they turn
away, from belief in it, then they are clearly in schism, in opposition to you;
God will suffice you, O Muhammad (s), against them, and their schisms; He is
the Hearer, of their sayings, the Knower, of their circumstances: God sufficed
him [with regard to them] by killing Qurayza, expelling Nadīr and exacting the
jizya from them.
صِبْغَةَ اللَّهِ
ۖ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً ۖ وَنَحْنُ لَهُ
عَابِدُونَ
Pronunciation
Sibghata
Allahi waman ahsanumina Allahi sibghatan wanahnu lahu AAabidoon
Translation
[And
say, "Ours is] the religion of Allah . And who is better than Allah in
[ordaining] religion? And we are worshippers of Him."
Tafsir al-Jalalayn
The
mark of God (sibghata’Llāhi: a verbal noun reaffirming the earlier āmannā, and
it is in the accusative, because of the verbal construction implied, that is to
say, sabaghanā’Llāhu, ‘God has marked us’): this denotes His religion, the one
towards which He made human beings naturally inclined, as it leaves its mark on
a person, in the same way that a dye leaves its mark on a garment; and who has,
that is, none [has], a better mark (sibghatan, ‘marking’, is for specification)
than God? And Him we worship: the Jews said to the Muslims, ‘We are the people
of the first Book and our direction of prayer (qibla) is more ancient, and
prophets were never sent from among the Arabs; if Muhammad were a prophet, he
would have been one of us’. Thus, the following was revealed:
قُلْ
أَتُحَاجُّونَنَا فِي اللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَا أَعْمَالُنَا
وَلَكُمْ أَعْمَالُكُمْ وَنَحْنُ لَهُ مُخْلِصُونَ
Pronunciation
Qul
atuhajjoonana fee Allahiwahuwa rabbuna warabbukum walana aAAmalunawalakum
aAAmalukum wanahnu lahu mukhlisoon
Translation
Say,
[O Muhammad], "Do you argue with us about Allah while He is our Lord and
your Lord? For us are our deeds, and for you are your deeds. And we are sincere
[in deed and intention] to Him."
Tafsir al-Jalalayn
Say,
to them: ‘Would you then dispute with us concerning God, that He chose a
prophet from among the Arabs, and He is our Lord and your Lord?, and so it is
for Him to choose whom He will, Our deeds belong to us, for which we will be
requited, and to you belong your deeds, for which you will be requited, so that
it is not improbable that among our deeds there will be those for which we will
deserve to be honoured; and to Him we are sincerely devoted, in religion and in
deed, unlike you, hence, we are more worthy to be chosen (the hamza [of
a-tuhājjūnanā, ‘would you then dispute’] is for rejection, and the three
clauses that follow it are all circumstantial qualifiers).
أَمْ تَقُولُونَ
إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطَ
كَانُوا هُودًا أَوْ نَصَارَىٰ ۗ قُلْ أَأَنتُمْ
أَعْلَمُ أَمِ اللَّهُ ۗ وَمَنْ أَظْلَمُ
مِمَّن كَتَمَ شَهَادَةً عِندَهُ مِنَ اللَّهِ ۗ وَمَا اللَّهُ
بِغَافِلٍ عَمَّا تَعْمَلُونَ
Pronunciation
Am
taqooloona inna ibraheema wa-ismaAAeelawa-ishaqa wayaAAqooba wal-asbata
kanoohoodan aw nasara qul aantum aAAlamu ami Allahuwaman athlamu mimman katama
shahadatanAAindahu mina Allahi wama Allahu bighafilinAAamma taAAmaloon
Translation
Or
do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants
were Jews or Christians? Say, "Are you more knowing or is Allah ?"
And who is more unjust than one who conceals a testimony he has from Allah ?
And Allah is not unaware of what you do.
Tafsir al-Jalalayn
Or,
nay, do you say (taqūlūna, also read yaqūlūna, ‘do they say?’): ‘Abraham,
Ishmael, Isaac and Jacob, and the Tribes — they were Jews, or they were
Christians?’ Say, to them: ‘Have you then greater knowledge, or has God?, that
is, God has greater knowledge; He dissociated Abraham from both [groups], when
He said, Abraham was not a Jew, nor a Christian [Q. 3:67]; and those mentioned
with him [Abraham] are his followers [in not belonging to either group]. And
who does greater injustice than he who conceals, hides from people, a
testimony, he has, received from God?, that is, there is none more unjust than
him: these are the Jews, for they concealed God’s testimony about Abraham’s
pure faith in the Torah; And God is not heedless of what you do’: [this is] a threat
for them.
تِلْكَ أُمَّةٌ
قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا
تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ
Pronunciation
Tilka
ommatun qad khalat laha makasabat walakum ma kasabtum wala tus-aloona
AAammakanoo yaAAmaloon
Translation
That
is a nation which has passed on. It will have [the consequence of] what it
earned, and you will have what you have earned. And you will not be asked about
what they used to do.
Tafsir al-Jalalayn
That
is a community that has passed away; theirs is what they have earned, and yours
is what you have earned; you shall not be asked about what they did: a similar
[verse] has already been mentioned above.
سَيَقُولُ
السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُوا
عَلَيْهَا ۚ قُل لِّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ يَهْدِي مَن
يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
Pronunciation
Sayaqoolu
assufahao mina annasima wallahum AAan qiblatihimu allatee kanooAAalayha qul
lillahi almashriqu walmaghribuyahdee man yashao ila siratinmustaqeem
Translation
The
foolish among the people will say, "What has turned them away from their
qiblah, which they used to face?" Say, "To Allah belongs the east and
the west. He guides whom He wills to a straight path."
Tafsir al-Jalalayn
The
fools, the ignorant, among the people, that is, the Jews and the idolaters,
will say, ‘What, matter, has turned them, the Prophet (s) and the believers,
from the direction they were facing in their prayers formerly?’, this being the
Holy House (bayt al-maqdis, sc. Jerusalem); the sīn [of sa-yaqūlu, ‘they will
say’] denotes the future tense and informs of the Unseen. Say: ‘To God belong
the East and the West, that is, all directions. Thus He commands that they face
whichever direction He wills, and there can be no objection. He guides whomever
He will, His guidance being, to a straight path’, that is, the religion of
Islam, and you are among these [guided ones].
وَكَذَٰلِكَ جَعَلْنَاكُمْ
أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ
عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ
عَلَيْهَا إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ
عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى
الَّذِينَ هَدَى اللَّهُ ۗ وَمَا كَانَ
اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ۚ إِنَّ اللَّهَ
بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ
Pronunciation
Wakathalika
jaAAalnakumommatan wasatan litakoonoo shuhadaa AAala annasiwayakoona arrasoolu
AAalaykum shaheedan wamajaAAalna alqiblata allatee kunta AAalayha
illalinaAAlama man yattabiAAu arrasoola mimman yanqalibu AAalaAAaqibayhi wa-in
kanat lakabeeratan illa AAalaallatheena hada Allahu wama kanaAllahu liyudeeAAa
eemanakum inna Allahabinnasi laraoofun raheem
Translation
And
thus we have made you a just community that you will be witnesses over the
people and the Messenger will be a witness over you. And We did not make the
qiblah which you used to face except that We might make evident who would
follow the Messenger from who would turn back on his heels. And indeed, it is
difficult except for those whom Allah has guided. And never would Allah have
caused you to lose your faith. Indeed Allah is, to the people, Kind and
Merciful.
Tafsir al-Jalalayn
Thus,
in the same way that We guided you to it, We appointed you, O community of
Muhammad (s), a midmost community, excellent and upright, that you might be
witnesses to the people, on the Day of Resurrection, that their messengers
delivered [the Message] to them; and that the Messenger might be a witness to
you, that he delivered [the Message] to you, and We did not appoint, make, the
direction, for you now, the direction, you were facing, that is the Ka‘ba: the
Prophet (s) used to face it in prayer, but when he emigrated he was commanded
to face the Holy House [of Jerusalem], in order to win the hearts of the Jews.
He prayed in this direction for sixteen or seventeen months before he changed
direction; except that We might know, [that it become] manifest knowledge, who
followed the Messenger, and believed in him, from him who turned on his heels,
and returned to unbelief doubting the religion and thinking that the Prophet
(s) was confused about this issue; and a number of them apostatised as a result
of this— though it, the change of direction, were (wa-in, ‘though’, is
softened, and its noun apocopated, originally being: wa-innahā) a grave thing,
troublesome for people, save for those, of them, whom God has guided; but God
would never cause your faith, that is, your prayers towards the Holy House [of
Jerusalem], to be wasted, but He will reward you for them (the reason that this
[verse] was revealed was that some had asked about the status of those that had
died before the change of direction [of prayer]); truly, God is Gentle with,
believing, people, Merciful, when He does not let their deeds go to waste
(al-ra’fa means ‘intensity of mercy’, and is mentioned first to allow for the
end rhyme of the verse [with the preceding one]).
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