Surah Number int64 1 114 | Ayah Number int64 1 286 | Surah stringclasses 114
values | English Translation stringlengths 7 1.37k | Al_Qushairi_Tafsir stringclasses 583
values | Kashani_Tafsir stringlengths 0 3.28k | Tafsir_al-Jalalayn stringlengths 6 3.13k | Tanwir al-Miqbas Tafsir stringlengths 17 2.5k | Arabic stringlengths 2 1.15k |
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1 | 1 | Al-Fatiha | In the name of Allah, The Most Beneficent, the Most Merciful. | In the Name of God the Compassionate the Merciful The bāÌ in bismillāh [“in the name of God”] is a grammatical particle of implication. That is to say “by means of God” bi-Llāh new things become manifest and by means of Him created things exist. There is nothing from any newly created thing ḥādith makhlūq or sequence o... | In the Name of God: the name of a thing is that by which it can be known. The Names of God, exalted be He, are the [arche]typal forms (ṣuwar nawʿiyya) whose specificities and ipseities (hūwiyya) indicate the attributes of God and His essence, and [which indicate] by their very existence His countenance, and by their in... | In the Name of God the Compassionate the Merciful | In the name of Allah, the Beneficent, the Merciful. | بِسمِ ٱلله الرَّحْمٰنِ الرَّحِيـمِ |
1 | 2 | Al-Fatiha | All the praises and thanks be to Allah, the Lord of the 'Alamin (mankind, jinns and all that exists). | The real meaning of praise ḥamd is extolling the One who is praiseworthy maḥmūd by mentioning His sublime attributes and beautiful acts. The [letter] lām here [from the particle al in al-ḥamdu li-Llāh] indicates an all- comprehensive category since all praiseworthy acts are God's سبحانه either by attribution waṣf or cr... | Praise be to God; Lord of all Worlds, to the end of the sūra: 'praise' in actions and utterances of the moment (lisān al-ḥāl) is the manifestation (ẓuhūr) of perfections and the actualisation (ḥuṣūl) of the ends (ghāyāt) of things, since these are opening laudations and marvelous eulogies by the one granting them in ac... | In the Name of God the name of a thing is that by which it can be known. The Names of God exalted be He are the archetypal forms ṣuwar nawʿiyya whose specificities and ipseities hūwiyya indicate the attributes of God and His essence and which indicate by their very existence His countenance and by their individuation H... | And on his authority it is related that Ibn 'Abbas said, regarding the saying of Allah, Exalted is He, (Praise be to Allah): 'He says: laudation is Allah's in that He is kind towards His created beings and, hence, they praise Him. It is also said that laudation is Allah's because of His excessive blessings upon His ser... | ٱلْحَمْدُ للَّهِ رَبِّ ٱلْعَالَمِينَ |
1 | 3 | Al-Fatiha | The Most Beneficent, the Most Merciful. | The Compassionate the Merciful Both names are derived from [the word] mercy raḥma. Mercy is an eternal attribute and it is the [divine] desire for blessing irādat al-niʿma. According to the [scholarly] experts ahl al-taḥqīq these are two nouns denoting intensification with no distinction between the two [in terms of th... | The Compassionate the Merciful that is to say the One who possesses ‘mercy’ which means to want what is good for those who deserve it. | (The Beneficent) the Gentle. (The Merciful) the Gentle. | ٱلرَّحْمـٰنِ ٱلرَّحِيمِ | |
1 | 4 | Al-Fatiha | The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection) | Master of the Day of Judgment The master mālik is the one who has sovereignty mulk. The sovereignty of the Real سبحانه وتعالى is His power over creating ibdāʿ. King malik is a more intensive form than master mālik-He سبحانه is both King and Master and sovereignty is His. Just as there is no god but He there is none wit... | Master of the Day of Judgement that is the day of requite the Day of Resurrection. The reason for the specific mention of the Day of Judgement is that the mastery of none shall appear on that Day except that of God may He be exalted as is indicated by God’s words ‘Whose is the Kingdom today?’ ‘God’s’ Q. 4016 if one rea... | (Owner of the Day of Judgement) the Arbitrator on the Day of Judgement which is the Day of Reckoning and settlement of disputes between created beings, i.e. the Day when people are judged according to their deeds; there is no judge save Him. | مَـٰلِكِ يَوْمِ ٱلدِّينِ | |
1 | 5 | Al-Fatiha | You (Alone) we worship, and you (Alone) we ask for help (for each and everything). | You [alone] we worship and You [alone] we ask for help Its meaning is “we worship You and we ask for help through You” but beginning with the mention of the object of worship is better than begin- ning with the mention of the servant's attribute which is his worship and seeking help. This is a more eloquent wording and... | You alone we worship and You alone we ask for help that is to say we reserve worship for You alone by way of acknowledging Your Oneness tawhīd and so on and we ask for Your assistance in worship and in other things. | (Thee (alone) we worship), we turn to you as the only One God and we obey you; ((Thee alone) we ask for help), we ask for your help in worshipping You and from You we obtain confidence in obeying You. | إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ | |
1 | 6 | Al-Fatiha | Guide us to the Straight Way | Guide us to the straight path Guidance hidāya is direction irshād and its basic meaning is to influence someone's inclinations. The one who is guided is one who is aware of the Real سبحانه and prefers His good pleasure and has faith in Him. The com- mand in this verse is elided for the meaning is “Say: Guide us.” The b... | Guide us to the straight path, in other words, fix us upon [the path of] guidance and empower us to remain upright along the path of oneness, that is, the path of those favoured [by You] with the special favour pertaining to [Your] Mercifulness (raḥīmiyya), which is gnosis, love and guidance, such as the prophets, the ... | Guide us to the straight path that is ‘show us the way to it’. This is substituted by | (Guide us to the straight path) guide us to the established Religion that You are pleased with, i.e. Islam. It is also said that this means: make us firm in holding fast to it. It is also said that the straight path refers to Allah's Book, and guidance to this means guidance to that which it prescribes as lawful or unl... | ٱهْدِنَا ٱلصِّرَاطَ ٱلْمُسْتَقِيمَ |
1 | 7 | Al-Fatiha | The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray. | the path of those whom You have favored It means “the way Ṭarīq of those whom You have favored with guid- ance to the straight path”-these are the friends awliyāÌ and chosen ones aṣfiyāÌ. It is said that it is “the way of those whom You have annihilated from themselves and raised up through You for You. They do not sto... | not [the path] of those against whom there is wrath, those who stop at the outward [aspects], concealing themselves behind the veil of the Compassionate One's favour and that of corporeal bliss and physical taste, [stopping] short of the spiritual realities and the bliss of the heart and the tasting through the intelle... | the path of those whom You have favoured with guidance from alladhīna together with its relative clause is substituted by ghayri l-maghdūbi ‘alayhim not the path of those against whom there is wrath namely the Jews and nor of those who are astray namely the Christians. The subtle meaning implied by this substitution is... | (The path of those whom Thou hast favoured), the Religion of those whom You have blessed with the Religion and who are the followers of Moses, before the blessings of Allah deserted them, in that He shaded them with a white cloud and sent down on them honey and quails when they were in the wilderness. It is also said t... | صِرَاطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِم وَلاَ ٱلضَّآلِّينَ |
2 | 1 | Al-Baqarah | Alif-Lam-Mim. [These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings]. | Alif lām mīm According to some people these isolated letters at the beginning of the sūra are among the ambiguous [verses] the interpretation taÌwīl of which is known only to God. They say every book has a mystery and the mystery of God in the QurÌān is these isolated letters. According to other people they are acronym... | Alif lām mīm. That Book: these three letters constitute an allusion to the entirety of existence qua totality, because alif alludes to the essence of the one who is the first of existence, as has been mentioned; lām [alludes] to the active intellect, called Gabriel, who is the middle of existence receiving emanation fr... | Alif lām mīm God knows best what He means by these letters. | And on his authority>'Abdullah ibn al-Mubarak>'Ali Ibn Ishaq al-Samarqandi>Muhammad Ibn Marwan>al-Kalbi>Abu Salih that Ibn 'Abbas said, concerning Allah's saying, Exalted is He, (Alif. Lam. Mim): 'Alif stands for Allah, Lam for the Archangel Gabriel (Jibril) and Mim for Muhammad. It is also said Alif stands for Allah's... | الۤـمۤ |
2 | 2 | Al-Baqarah | This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqun [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. | That Book in it there is no doubt It is said that that Book means “this Book.” It is said that [that Book] is an allusion to that which preceded its revela- tion in the [divine] speech. It is said [that it means] “that Book whose revelation I promised to you on the Day of the Covenant.” In it there is no doubt for this... | Alif lām mīm. That Book: these three letters constitute an allusion to the entirety of existence qua totality, because alif alludes to the essence of the one who is the first of existence, as has been mentioned; lām [alludes] to the active intellect, called Gabriel, who is the middle of existence receiving emanation fr... | 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-fear... | (This is the Scripture), i.e. this is the Book that Muhammad (pbuh) is reciting to you; (whereof there is no doubt). There is no doubt that it has come from Me; if you believe in it, I shall guide you, but if you do not believe in it, I will torment you. It is also said that (This is the Scripture) refers to the Guarde... | ذَلِكَ ٱلْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ |
2 | 3 | Al-Baqarah | Who believe in the Ghaib and perform As-Salat (Iqamat-as-Salat), and spend out of what we have provided for them [i.e. give Zakat, spend on themselves, their parents, their children, their wives, etc., and also give charity to the poor and also in Allah's Cause - Jihad, etc.]. | Who believe in the unseen and maintain the prayer The true meaning of belief īmān is affirmation taṣdīq and then actu- alization taḥqīq both of which are brought about by God's granting of success tawfīq. The affirmation is in the pledge ʿaqd and actualization is through the exertion of effort jahd in preserving the pa... | [those] who believe in the Unseen, and maintain the prayer: that is, [they believe] in what is absent to them in terms of the faith of following authority (taqlīdī), or that [faith] of the verification of knowledge. For faith is in two parts, that of following authority and that of verification. That of verification is... | 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; | (Who believe in the unseen), that which is hidden from them such as Paradise, hell, the Bridge over hell, the Scale, the Resurrection, the Reckoning, etc. It is also said that this means: that they believe in the unseen which is revealed in the Qur'an and also in that which is not revealed therein. It is also said that... | ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلٰوةَ وَممَّا رَزَقْنَاهُمْ يُنْفِقُونَ |
2 | 4 | Al-Baqarah | And who believe in (the Quran and the Sunnah) which has been sent down (revealed) to you (Muhammad Peace be upon him) and in [the Taurat (Torah) and the Injeel (Gospel), etc.] which were sent down before you and they believe with certainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradis... | and who believe in what has been revealed to you; and what was revealed before you; and of the hereafter they are certain. Their belief in the unseen necessarily requires their belief in the QurÌān and in what God has revealed in the books before the QurÌān but He repeats the mention of belief here for the purposes of ... | and who believe in what has been revealed to you; and what was revealed before you, that is to say, the faith of verification that comprehends the three divisions [of faith], required for the works of the heart which constitute the adornment (taḥliya) and that is when the heart acquires perspicacity through the wisdoms... | 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. | (And who believe in that which is revealed unto thee (Muhammad)) of the Qur'an (and that which was revealed before you) of scriptures given to all the prophets, (and are certain of the Hereafter), they believe in resurrection after death and in the bliss of Paradise, referring here specifically to 'Abdullah Ibn Salam a... | وٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنْزِلَ إِلَيْكَ وَمَآ أُنْزِلَ مِن قَبْلِكَ وَبِٱلآخِرَةِ هُمْ يُوقِنُونَ |
2 | 5 | Al-Baqarah | They are on (true) guidance from their Lord, and they are the successful. | Those are upon guidance from their Lord; those are the ones that will prosper It means “[Those are] in possession of clear evidence certainty unveiling and realization from their Lord.” He discloses Himself to their hearts first by His signs then by His attributes and then by His reality and essence. Some people are up... | Those, namely, the ones enjoying the above-mentioned attributes relating to purification and adornment, are upon guidance from their Lord; those are the ones that will prosper, because of these [attributes]. Thus alladhīna yuÌminūna ('who believe') is the subject, the second alladhīna yuÌminūna is coordinated to it and... | 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. | (These) who have these traits, (are on guidance from their Lord), they enjoy favour, mercy and clear exposition that has come down from their Lord, (and these are the successful ones), the ones who shall escape Allah's wrath and torment. It is also said that this refers to those who have apprehended and found what they... | أُوْلَـٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ وَأُوْلَـٰئِكَ هُمُ ٱلْمُفْلِحُونَ |
2 | 6 | Al-Baqarah | Verily, those who disbelieve, it is the same to them whether you (O Muhammad Peace be upon him) warn them or do not warn them, they will not believe. | As for the disbelievers alike it is for them whether you have warned them or have not warned them they do not believe. Those who are veiled by the covering of their own qualities are kept from witnessing His truth. The allusion here is that both are the same to them- the words of one who tries to lead them to the Real ... | [From] As for the disbelievers, to where He says mighty [alike it is for them whether you have warned them or have not warned them, they do not believe. | 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 inste... | (As for the disbelievers) who remain firm in their disbelief, (whether thou warn them), instil fear into them by means of the Qur'an, (or thou warm them not) or you do not instil fear into them, (it is all one for them; they believe not), they do not want to believe. It is also said that they will not believe as it is ... | إِنَّ ٱلَّذِينَ كَفَرُواْ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لاَ يُؤْمِنُونَ |
2 | 7 | Al-Baqarah | Allah has set a seal on their hearts and on their hearings, (i.e. they are closed from accepting Allah's Guidance), and on their eyes there is a covering. Theirs will be a great torment. | God has set a seal on their hearts and on their hearing; and on their eyes is a covering; and for them will be a mighty chastisement. The seal on something prevents anything from entering it or coming out. Similarly the Real سبحانه has determined that the ignorance and error in the hearts of His enemies will not be rem... | God has set a seal on their hearts, and on their hearing; and on their eyes is a covering; and for them there will be a mighty chastisement], [all of this] refers to the foremost group of the wretched ones who are subject to the overwhelming divine power (qahr ilāhī) for whom no warning is of any use and who have no me... | 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 ... | (Allah hath sealed their hearts), stamped their hearts, (and their hearing, and on their eyes there is a covering), on their eyes there is a shield (and theirs will be an awful doom) an awful torment in the Hereafter. This refers in particular to the Jews Ka'b Ibn al-Ashraf, Huyayy Ibn Akhtab and Judayy Ibn Akhtab. It ... | خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهمْ وَعَلَىٰ سَمْعِهِمْ وَعَلَىٰ أَبْصَٰرِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عظِيمٌ |
2 | 8 | Al-Baqarah | And of mankind, there are some (hypocrites) who say: "We believe in Allah and the Last Day" while in fact they believe not. | And some people there are who say “We believe in God and the last day”; but they are not believers. They stayed firm in their hypocrisy and persisted in deceiving the Muslims so God tore off their veils by His saying “but they are not believers.” Thus it is said: Whoever adorns himself with something other than what is... | And some people there are who say, 'We believe, these being the second group of the wretched who are deprived of [true] belief even as they claim [to have] it when they say 'we believe' in God, because the locus of belief is the heart and not the tongue: [as in the case of where] the bedouins say, 'We believe'. Say: 'Y... | 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... | (And of mankind are some who say: We believe in Allah), i.e. in the open and we are genuine in our belief, (and the last Day) and we believe in resurrection after death whereupon our deeds shall be requited, (when they believe not) i.e. secretly nor are they genuine in their belief. | وَمِنَ ٱلنَّاسِ مَن يَقُولُ آمَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلآخِرِ وَمَا هُم بِمُؤْمِنِينَ |
2 | 9 | Al-Baqarah | They (think to) deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not! | They would deceive God and the believers; and they only deceive them- selves; and they are not aware. The harm of their deception and the punishment for it comes back to themselves so it is as if they have deceived themselves in actuality for they devalue and belittle themselves. No one suffered the harm of their actio... | [They would deceive God and the believers; and only themselves they deceive; and they are not aware.] Deception (mukhādaʿa) is the act of deceit from two parties. It is to manifest good [intentions] while concealing evil [ones]. To deceive God is to deceive His Messenger, on account of God's saying whoever obeys the Me... | 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... | (They try to deceive Allah) contravene against Him and denying Him in secret. It is also said that this means that they were so daring with Allah to the extent that they thought they had deceived Him; (and those who believe), Abu Bakr and all the Companions of Muhammad Allah bless him and give him peace; (and they dece... | يُخَادِعُونَ ٱللَّهَ وَٱلَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنْفُسَهُم وَمَا يَشْعُرُونَ |
2 | 10 | Al-Baqarah | In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to tell lies. | In their hearts is a sickness; and God has increased their sickness; and there awaits them a painful chastisement because they used to lie. In the hearts of the hypocrites is the sickness of making partners [with God] shirk and God increases their sickness in their imagining that they have been saved by deceiving the M... | In their hearts is a sickness, in other words, doubt and hypocrisy. The use of the indefinite form of maraḍ (sickness) and the adverbial clause is an indication of the fact that [such a] sickness has befallen them and has established itself and taken root in these [hearts of theirs, as we have mentioned in the above st... | 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 ... | (In their hearts is a disease), doubt, hypocrisy, conflict and darkness (so Allah increaseth their disease), increased their doubt, hypocrisy, conflict and darkness. (And a painful doom is theirs), they will have a painful torment in the Hereafter which shall extend to their hearts, (because they lie) in secret, the re... | فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ ٱللَّهُ مَرَضاً وَلَهُم عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ |
2 | 11 | Al-Baqarah | And when it is said to them: "Make not mischief on the earth," they say: "We are only peacemakers. | When it is said to them “Do not [foment] corruption in the land” they say “We are only putting things right.” Truly they are the agents of corruption but they perceive not. This alludes to the fact that when thoughts of warning came secretly to their hearts calling them to right conduct they followed self-indulgent int... | When it is said to them, 'Do not work corruption on earth', they say, 'We are only putting things right'. | 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 | (And when it is said unto them), i.e. the Jews (Make not mischief in the land) by preventing people from the Religion of Muhammad (pbuh) (they say: we are reformers only), we are reforming it through obedience. | وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِي ٱلأَرْضِ قَالُوۤاْ إِنَّمَا نَحْنُ مُصْلِحُونَ |
2 | 12 | Al-Baqarah | Verily! They are the ones who make mischief, but they perceive not. | When it is said to them “Do not [foment] corruption in the land” they say “We are only putting things right.” Truly they are the agents of corruption but they perceive not. This alludes to the fact that when thoughts of warning came secretly to their hearts calling them to right conduct they followed self-indulgent int... | Truly, they are the agents of corruption, but they perceive not. | Truly a-lā ‘truly’ is for alerting intended emphatically they are the agents of corruption but they perceive this not. | (They are indeed the mischief mongers) by being a hindrance. (But they perceive not): the followers do not know that their leaders mislead them. | أَلاۤ إِنَّهُمْ هُمُ ٱلْمُفْسِدُونَ وَلَـٰكِن لاَّ يَشْعُرُونَ |
2 | 13 | Al-Baqarah | And when it is said to them (hypocrites): "Believe as the people (followers of Muhammad Peace be upon him, Al-Ansar and Al-Muhajirun) have believed," they say: "Shall we believe as the fools have believed?" Verily, they are the fools, but they know not. | When it is said to them “Believe as the people believe” they say “Shall we believe as fools believeḍ” Truly they are the foolish ones but they know not. Here the allusion is to the hypocrites who when they were called to the Real described the Muslims as foolish. Similarly when the wealthy are commanded to renounce thi... | When it is said to them, 'Believe as the people believe', they say, 'Shall we believe as fools believeḍ' Truly, they are the foolish ones, but they know not. | 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. | (And when it is said unto them) i.e. to Jews, (believe) in Muhammad (pbuh) (as the people believe), i.e. 'Abdullah Ibn Salam and his companions, (they say: Shall we believe) in Muhammad (pbuh) and the Qur'an, (as the foolish believe?), i.e. as the stupid and ignorant do, (Surely they are the fools) the stupid and ignor... | وَإِذَا قِيلَ لَهُمْ آمِنُواْ كَمَآ آمَنَ ٱلنَّاسُ قَالُوۤاْ أَنُؤْمِنُ كَمَآ آمَنَ ٱلسُّفَهَآءُ أَلاۤ إِنَّهُمْ هُمُ ٱلسُّفَهَآءُ وَلَـٰكِن لاَّ يَعْلَمُونَ |
2 | 14 | Al-Baqarah | And when they meet those who believe, they say: "We believe," but when they are alone with their Shayatin (devils - polytheists, hypocrites, etc.), they say: "Truly, we are with you; verily, we were but mocking. | When they meet those who believe they say “We believe”; but when they go apart to their devils they say “We are with you; we were only mocking.” God [Himself] mocks them leaving them in their insolence bewildered. The hypocrites wanted to maintain their relations with disbelievers while associating with Muslims so when... | When they meet those who believe: a literal quotation of their hypocrisy that is a concomitant of the presence of two [kinds of] preparedness within them, a primordial luminous one that is weak, vanquished and close to being extinguished, and by which they correspond to the believers; and an acquired dark one that is s... | 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 ‘... | (And when they), i.e. the hypocrites, (fall in with those who believe), i.e. Abu Bakr and his companions, (they say: We believe) deep in our hearts and are genuine in our faith just as you believe deep in your hearts and are genuine in your faith; (but when they go apart to their devils), to their soothsayers and leade... | وَإِذَا لَقُواْ ٱلَّذِينَ آمَنُواْ قَالُوۤا آمَنَّا وَإِذَا خَلَوْاْ إِلَىٰ شَيَاطِينِهِمْ قَالُوۤاْ إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ |
2 | 15 | Al-Baqarah | Allah mocks at them and gives them increase in their wrong-doings to wander blindly. | When they meet those who believe they say “We believe”; but when they go apart to their devils they say “We are with you; we were only mocking.” God [Himself] mocks them leaving them in their insolence bewildered. The hypocrites wanted to maintain their relations with disbelievers while associating with Muslims so when... | God [Himself] mocks them, that is, He belittles them because from the aspect in which they find themselves their relationship to the Divine Presence is slight and weak, and so in the same measure that the Divine aspect is diminished in them, they become more firmly attached to their souls, whereas for the believers the... | 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. | (Allah (Himself) doth mock them), in the Hereafter, i.e. He will open a gate of Paradise for them and then shut it before their eyes and so the believers will mock them. (Leaving them to wander blindly on in their contumacy) He will leave them in this world blind in their disbelief and error, unable to see either faith... | ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ |
2 | 16 | Al-Baqarah | These are they who have purchased error for guidance, so their commerce was profitless. And they were not guided. | Those are they who have bought error for guidance; so their commerce has not profited them; nor are they guided. This alludes to those who have neglected what is due ḥuqūq by remain- ing in the familiar territories of worldly fortunes ḥuẓūẓ. [They] have lost their bargain so their commerce has not profited them. Those ... | Those are they who have bought in exchange for guidance error, that is, darkness and being veiled from the path of truth, namely, religion, or from the truth [itself], for error is dispersed in the face of guidance through the original light of preparedness; so their commerce brings no profit [for them], because their ... | 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. | (These are they who purchase error at the price of guidance), they chose disbelief instead of faith and exchanged guidance with error, (so their commerce did not prosper), they did not prosper in their bargain but on the contrary (neither were they guided) to overcome their error. | أُوْلَـٰئِكَ ٱلَّذِينَ ٱشْتَرَوُاْ ٱلضَّلَـٰلَةَ بِٱلْهُدَىٰ فَمَا رَبِحَتْ تِّجَارَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ |
2 | 17 | Al-Baqarah | Their likeness is as the likeness of one who kindled a fire; then, when it lighted all around him, Allah took away their light and left them in darkness. (So) they could not see. | Their likeness is as the likeness of one who kindled a fire and when it illumined [the area] all about him God took away their light and left them in darkness unable to see The similitude God سبحانه strikes here for hypocrites is that of someone who kindles a fire in the beginning of the night then the fire is extingui... | Their likeness, that is, to describe them in terms of their hypocrisy is like describing the one seeking to kindle [a fire] and the resultant light which no sooner than it illumines things nearby around him his fire subsides, leaving him bewildered. For the light of their preparedness can be compared to a kindled fire ... | 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 in... | (Their likeness), the likeness of the hypocrites vis-à-vis Muhammad (pbuh) (is as the likeness of one who kindleth fire), lights a fire in the darkness in order to provide safety for his family, property and person, (and when it sheddeth its light around him), when it sheds its light and he sees what is around him and ... | مَثَلُهُمْ كَمَثَلِ ٱلَّذِي ٱسْتَوْقَدَ نَاراً فَلَمَّآ أَضَآءَتْ مَا حَوْلَهُ ذَهَبَ ٱللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَٰتٍ لاَّ يُبْصِرُونَ |
2 | 18 | Al-Baqarah | They are deaf, dumb, and blind, so they return not (to the Right Path). | deaf dumb blind they shall not return Deaf to hearing the calls of the Real with the ears of their hearts dumb to whispered conversation with the Real with the tongue of their innermost selves blind to witnessing the flow of decreed events with the eyes of their faculties of insight. They shall not return from their pe... | deaf, dumb, blind, in reality because of their hearts being veiled from the light of the intellect by which they hear the truth, utter it and see it. Outwardly, because of their not being beneficial, given that the paths from those sense to the heart are blocked and given the locus of the veil, the light of the heart d... | 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. | (Deaf) pretending to be deaf, (dumb) pretending to be dumb, (and blind) pretending to be blind; (so they return not) from their disbelief and error. | صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَرْجِعُونَ |
2 | 19 | Al-Baqarah | Or like a rainstorm from the sky, wherein is darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers (i.e. Allah will gather them all together). | Or as a cloudburst out of the heaven in which is darkness and thunder and lightning-they put their fingers in their ears against the thunderclaps cautious of death; and God encompasses the disbelievers. The meaning of His saying “Or” is that He gives either one of these two similitudes for [the hypocrites]. He compares... | Or as a cloudburst out of the heaven in which is darkness, and thunder, and lightning - | 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 ... | (Or like a rainstorm from the sky). This is another simile, whereby the likeness of the hypocrites and Jews vis-à-vis the Qur'an is like rain that has poured down from heaven at night onto the wilderness, (wherein is darkness, thunder and the flash of lightening). Such is the Qur'an. For it has come down from Allah; it... | أَوْ كَصَيِّبٍ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَٰتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَٰبِعَهُمْ فِيۤ آذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلْمَوْتِ وٱللَّهُ مُحِيطٌ بِٱلْكَٰفِرِينَ |
2 | 20 | Al-Baqarah | The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness covers them, they stand still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things. | The lightning well-nigh snatches away their sight; whensoever it gives them light they walk in it; and when the darkness is over them; they stop; had God willed He would have taken away their hearing and sight; Truly God has power over all things. Part of the similitude of the hypocrites-as also the heedless-is that wh... | The lightning, namely, the luminous flash, well-nigh snatches away their sight, that is, their intellects veiled as they are by slumber from the light of guidance and unveiling, for the intellect is the eye of the heart; whensoever it gives them light, they walk in it, that is, they rise [in status] and come closer to ... | 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 acknowled... | (The lightning), i.e. fire, (almost snatcheth away their sight from them), i.e. from the unbelievers. Similarly, the exposition of the Qur'an almost snatched away their error. (As often as it flasheth forth), the lightening, (for them they walk therein) in the brightness of lightening, (and when it darkeneth against th... | يَكَادُ ٱلْبَرْقُ يَخْطَفُ أَبْصَٰرَهُمْ كُلَّمَا أَضَآءَ لَهُمْ مَّشَوْاْ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُواْ وَلَوْ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَٰرِهِمْ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ |
2 | 21 | Al-Baqarah | O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun (the pious - see V. 2:2). | O people worship your Lord who created you and those that were before you so that you may be fearful. Worship ʿibāda is becoming harmonious muwāfaqa with the command and it is pouring all energy into requests for realization taḥqīq of the unseen. The declaration of oneness tawḥīd enters one through the heart disengagem... | O people [worship your Lord Who created you and those that were before you, so that you may be fearful], having concluded His mention of the fortunate and the damned, He calls them to [declaration of] the Oneness of God. The first stage of [declaring] the Oneness of God, is to declare the unity of [His] acts, which is ... | 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 | (O mankind!) O people of Mecca; and it is also said that this refers to the Jews, (Worship your Lord), declare Him as the only One God, (Who hath created you) as different lineages beginning from a drop of sperm, (and those before you) just as He created those who came before you, (so that ye may ward off) so that you ... | يَٰـأَيُّهَا ٱلنَّاسُ ٱعْبُدُواْ رَبَّكُمُ ٱلَّذِي خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ |
2 | 22 | Al-Baqarah | Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped). | He who assigned to you the earth for a couch and heaven for an edifice; and sent down from the heaven water wherewith He brought forth fruits for your provision; so set not up compeers to God while you know. He is made known to them by the mention of the favors He has granted in the creation of the heaven for them as a... | [He Who assigned to you the earth for a couch and heaven for an edifice; and sent down from the heaven water, wherewith He brought forth fruits for your provision] He has assigned the earth to them for a couch so that it might be their resting place and their domicile, and He has assigned [to them] the heaven for an ed... | 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 prov... | (Who hath appointed the earth a resting-place for you), a place for dwelling and sleeping, (and the sky a canopy), raised high above; (and causeth water to pour down from the sky), i.e. rain, (thereby producing) through this rain (fruits) different kinds of fruit (as food for you) as sustenance for you and all created ... | ٱلَّذِي جَعَلَ لَكُمُ ٱلأَرْضَ فِرَٰشاً وَٱلسَّمَاءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِ مِنَ ٱلثَّمَرَٰتِ رِزْقاً لَّكُمْ فَلاَ تَجْعَلُواْ للَّهِ أَندَاداً وَأَنْتُمْ تَعْلَمُونَ |
2 | 23 | Al-Baqarah | And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Quran) to Our slave (Muhammad Peace be upon him), then produce a Surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful. | And if you are in doubt concerning what We have revealed to Our servant then bring a sūra like it; and call your witnesses besides God if you are truthful. And if you do not and you will not then fear the fire whose fuel is men and stones prepared for disbelievers. He covered the eyes of outsiders so that they did not ... | And if you are in doubt concerning what We have revealed, that is, [doubt concerning] Our revelation to Muḥammad and thus doubt the truthfulness of his prophethood, then weigh up your human forces and summon your analogy-strong minds, veiled [as they are] from the light of guidance, and your thoughts, skilful [as they ... | 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 sū... | (And if ye are in doubt concerning that which We revealed) through the Archangel Gabriel (unto Our slave) Muhammad whom you accuse of fabrication, (then produce a surah like it) produce a surah like the surah of the Cow (al-Baqarah), (and call your witnesses), seek help from the gods that you worship, (apart from Allah... | وَإِن كُنْتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ وَٱدْعُواْ شُهَدَآءَكُم مِّن دُونِ ٱللَّهِ إِنْ كُنْتُمْ صَٰدِقِينَ |
2 | 24 | Al-Baqarah | But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers. | And if you are in doubt concerning what We have revealed to Our servant then bring a sūra like it; and call your witnesses besides God if you are truthful. And if you do not and you will not then fear the fire whose fuel is men and stones prepared for disbelievers. He covered the eyes of outsiders so that they did not ... | And if you do not, then be pliant, submit, believe and abandon obstinacy that will eventually lead you to the Fire. The requisite, that is either faith or submission, has been omitted, while the concomitant, which is to guard against the Fire, has replaced it, so that the proof that denial necessarily leads to entering... | 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 ... | (And if ye do it not-and you can never do it-) this you can never do and if you try you will never succeed (then guard yourselves against the Fire) if you are bent on not believing, for you should fear hell (whose fuel is men) the unbelievers, (and stones) of sulphur, (prepared) created, prepared and preordained (for d... | فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ فَٱتَّقُواْ ٱلنَّارَ ٱلَّتِي وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ أُعِدَّتْ لِلْكَٰفِرِينَ |
2 | 25 | Al-Baqarah | And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow (Paradise). Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before," and they will be given things in resemblance (i.e. in the same fo... | And give glad tidings to those who believe and perform righteous deeds that theirs shall be gardens underneath which rivers run The glad tidings of the gardens are included to inform [us] of the blessings that await the general body of believers according to the description which is explained in the tafsīr literature. ... | And give good tidings to those who believe, in the Maker and who have performed deeds that make them good for Paradise in accordance with their knowledge of the unity of [God's] acts, [give them good tidings] that they shall have what they want and desire over and above what they imagined and longed for, because of the... | 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 ... | Then He mentioned the favours enjoyed by the believers in Paradise, saying: (And give glad tidings unto those who believe) in Muhammad (pbuh) and in the Qur'an (and do good works) of obedience that bind to their Lord; and it is also that this refers to doing any righteous deeds; (that theirs are Gardens beneath which),... | وَبَشِّرِ ٱلَّذِين آمَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ أَنَّ لَهُمْ جَنَّٰتٍ تَجْرِي مِن تَحْتِهَا ٱلأَنْهَٰرُ كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـٰذَا ٱلَّذِي رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَٰبِهاً وَلَهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ وَهُمْ فِيهَا خَٰلِدُونَ |
2 | 26 | Al-Baqarah | Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it. And as for those who believe, they know that it is the Truth from their Lord, but as for those who disbelieve, they say: "What did Allah intend by this parable?" By it He mislea... | God is not ashamed to strike a similitude even of a gnat or anything above it. For God most high being ashamed would mean the relinquishment tark [of His free agency]. When He describes Himself as being ashamed of something it means He does not do that and when it is said “He is not ashamed” it means He does not mind d... | God is not ashamed, He is not prohibited by what would [normally] prohibit the one who experiences shame, to strike a similitude even of a gnat, or anything above it, for in the eyes of God the disbeliever is lowlier than a gnat and this world [lowlier] than its wings, as stated by the ḥadīth. | 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 co... | Then Allah mentioned the Jews' objection to the Qur'an's similes, saying: (Lo! Allah disdaineth not), He cannot abstain from coining similes, and how can He disdain mentioning something that if all created being were to join forces to create, they would not be able to do so. Allah does not disdain (to coin the similitu... | إِنَّ ٱللَّهَ لاَ يَسْتَحْى أَن يَضْرِبَ مَثَلاً مَّا بَعُوضَةً فَمَا فَوْقَهَا فَأَمَّا ٱلَّذِينَ آمَنُواْ فَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ وَأَمَّا ٱلَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَـٰذَا مَثَلاً يُضِلُّ بِهِ كَثِيراً وَيَهْدِي بِهِ كَثِيراً وَمَا يُضِلُّ بِهِ إِلاَّ ٱلْفَٰسِقِي... |
2 | 27 | Al-Baqarah | Those who break Allah's Covenant after ratifying it, and sever what Allah has ordered to be joined (as regards Allah's Religion of Islamic Monotheism, and to practise its legal laws on the earth and also as regards keeping good relations with kith and kin), and do mischief on earth, it is they who are the losers. | Those who break the covenant with God after its solemn binding and who cut what God has commanded to be joined; and who do corruption in the land-they shall be the losers. In this the allusion is to the state of one who has traveled the way of spiri- tual desire irāda then returned to what ordinary people have. Althoug... | Those such as break the covenant of God after its solemn binding: this is what is alluded to in His statement: And when your Lord took from the Children of Adam, from their loins, their seed and made them testify against themselves, 'Am I not your Lordḍ', they said, 'Yea, indeed …' [Q. 7:172]. It is mentioned in a ḥadī... | 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 p... | (Those who break the covenant of Allah) regarding this Prophet (pbuh) (after ratifying it), after sanctioning, confirming and vouchsafing it (and sever that which Allah hath ordered) of oaths and kinsfolk relations (to be joined) to Muhammad, (and (who) make mischief in the earth) by preventing people from the Religion... | ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِن بَعْدِ مِيثَٰقِهِ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي ٱلأرْضِ أُولَـۤئِكَ هُمُ ٱلْخَٰسِرُونَ |
2 | 28 | Al-Baqarah | How can you disbelieve in Allah? Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return. | How do you disbelieve in God when you were dead and He gave you life; then He shall make you dead then He shall give you life then to Him you shall be returned! These are words to provoke astonishment and gravity in the servant-with the signs that have been made clear his heart should not incline to disbelief. It is sa... | How do you disbelieve in God, that is, in which state are you veiled from Him, when your state is that of, when you were dead, drops of sperm in the loins of your forefathers, and He gave you life, in other words, why do you not see the proof of the Creator in [His] creation, then He shall make you dead, through natura... | 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... | (How disbelieve you in Allah) how astonishing that you disbelieve in Allah (when you were dead) sperm drops in the loins of your fathers (and He gave life to you!) in the wombs of your mothers. (Then He will give you death) when your lifespan ends, (then life again) for the Resurrection, (and then unto Him ye will be r... | كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنْتُمْ أَمْوَٰتاً فَأَحْيَٰكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ |
2 | 29 | Al-Baqarah | He it is Who created for you all that is on earth. Then He Istawa (rose over) towards the heaven and made them seven heavens and He is the All-Knower of everything. | He it is who created for you all that is in the earth; He made all created things subject to [human beings] meaning that they obtain benefit from [created things] in everything: [human beings] dwell on the earth live under the sky are guided by the stars and benefit in one way or another from every created thing. Furth... | He it is Who created for you all that is in the earth, in other words, the lower aspect which is the world of the elements in its entirety since it constitutes the origin points of your creation and the substrata of your existence and subsistence; then He presided over [the heaven], that is, He turned evenly to the upp... | 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 impl... | Allah then proceeded to mention His blessings on them, saying (He it is Who created for you), made subservient for you (all that is in the earth) of beasts, plants and other things, as a blessing from Him. (Then turned He to the heaven) i.e. He turned to the creation of the heaven, (and fashioned it as seven heavens) p... | هُوَ ٱلَّذِي خَلَقَ لَكُمْ مَّا فِي ٱلأَرْضِ جَمِيعاً ثُمَّ ٱسْتَوَىٰ إِلَى ٱلسَّمَآءِ فَسَوَّٰهُنَّ سَبْعَ سَمَٰوَٰتٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ |
2 | 30 | Al-Baqarah | And (remember) when your Lord said to the angels: "Verily, I am going to place (mankind) generations after generations on earth." They said: "Will You place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks (Exalted be You above all that they associate with You ... | And when your Lord said to the angels “I am appointing on earth a viceregent” they said “What will You appoint therein one who will do cor- ruption therein and shed blood while we glorify You with praise and sanctify Youḍ”; He said “Assuredly I know what you know not.” This is the beginning of the disclosure of His sec... | And when your Lord said to the angels: idh ('when') refers to an endless duration that is from pre-eternity to sempiternity; the 'saying' is the casting of the meaning of the connectedness of God's will to the existentiation of Adam onto the holy essences of the realm of divine power, namely the angels brought near and... | 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 t... | Then Allah, Exalted is He, mentioned the story of the angels who were commanded to prostrate to Adam, saying: (And when your Lord said unto the angels) who were already on the earth: (Lo! I am about to place a vicegerent in the earth), I am creating a vicegerent from the earth, (they said: Wilt Thou place therein), wil... | وَإِذْ قَالَ رَبُّكَ لِلْمَلَٰئِكَةِ إِنِّي جَاعِلٌ فِي ٱلأَرْضِ خَلِيفَةً قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّيۤ أَعْلَمُ مَا لاَ تَعْلَمُونَ |
2 | 31 | Al-Baqarah | And He taught Adam all the names (of everything), then He showed them to the angels and said, "Tell Me the names of these if you are truthful. | And He taught Adam the names all of them; then He presented them to the angels and said “Now tell Me the names of these if you speak truly.” The general expression ʿumūm in His saying names necessarily implies comprehensiveness while the connection of this word to all of them indicates all-inclusiveness and verificatio... | And He taught Adam the names, all of them, that is, He cast upon his heart the specific qualities of things, [the qualities] by which they, their benefits and their harmfulness, can be known. Then He presented them, that is, He presented those named things, to the angels, through their witnessing of the human structure... | 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 tr... | (And He taught Adam all the names), the names of all his progeny, or the names of all the beasts and other things, including: a cooking pot, a plate and saucer, (then showed them) to prove that they were wrong (to the angels) who were commanded to prostrate, (saying: Inform Me of the names of these) created beings and ... | وَعَلَّمَ ءَادَمَ ٱلأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلَٰئِكَةِ فَقَالَ أَنْبِئُونِي بِأَسْمَآءِ هَـٰؤُلاۤءِ إِن كُنْتُمْ صَٰدِقِينَ |
2 | 32 | Al-Baqarah | They (angels) said: "Glory be to You, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All-Wise. | They said “Glory be to You! We know not except what You have taught us. Surely You are the Knower Wise.” [The angels] offered praise before they made their apology and declared the truth of His judgment over any objection they might have. It means “We have no knowledge of that which You have asked us about and there is... | As for the meaning of: They said, 'Glory be to You! We know not except what You have taught us. Surely You are the Knower, Wise', [that is] the testimony of their being through evidence and of the tongues of their state that they fall short of the human perfections and their inability to outdo them; and [testimony] of ... | 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. | (They said: Be glorified!), we repent to you of what we said (We have no knowledge saving that which Thou hast taught us), inspired us with. (Lo! Thou, only Thou, art the Knower) of us and of them (the Wise) regarding our matters and theirs. | قَالُواْ سُبْحَٰنَكَ لاَ عِلْمَ لَنَآ إِلاَّ مَا عَلَّمْتَنَآ إِنَّكَ أَنْتَ ٱلْعَلِيمُ ٱلْحَكِيمُ |
2 | 33 | Al-Baqarah | 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 Ghaib (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing? | He said “Adam tell them their names”; And when he had told them their names He said “Did I not tell you that I know the unseen in the heav- ens and the earthḍ And I know what you reveal and what you were hiding.” Among the traces of the divine solicitude to Adam عليه السلام is that when He said to the angels Now tell M... | He said, 'Adam, tell them their names', and He did not say 'teach them' because acquired knowledge that entails [spiritual] ascension is of the specific qualities of the all-comprehensiveness of humankind. Thus each [quality] accepts only what accords with its nature of that genus of perceptibles and not any other. Jus... | 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 ... | (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 secret of the heavens and the earth?) the unseen that will take place in the heavens and on the earth. (And I know that which ye disclose), what you show to your Lord in terms of your ... | قَالَ يَآءَادَمُ أَنبِئْهُمْ بِأَسْمَآئِهِمْ فَلَمَّآ أَنْبَأَهُمْ بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُلْ لَّكُمْ إِنِيۤ أَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنْتُمْ تَكْتُمُونَ |
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