2. Sūrat al-Baqarah (1/6)

٢۔ سُورَةُ البَقَرَة ص ١

Qurʾān > Chapter 2
القرآن > كتاب ٢

The Cow (Medinan)

quran:2:1 – In the name of Allah, the Entirely Merciful, the Especially Merciful.

Alif, Lam, Meem.  

Alif lām mīm: God knows best what He means by these ˹letters˺.
القرآن:٢:١ – بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

الم  

{الم} الله أعلم بمراده بذلك.
quran:2:2 –

This is the Book about which there is no doubt, a guidance for those conscious of Allah -  

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;
القرآن:٢:٢ –

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ  

{ذلك} أي هذا {الكتاب} الذي يقرؤه محمد {لا ريب} لا شك {فيه} أنه من عند الله وجملة النفي خبر مبتدؤه ذلك والإشارة به للتعظيم {هدىً} خبر ثان أي هاد {للمتقين} الصائرين إلى التقوى بامتثال الأوامر واجتناب النواهي لاتقائهم بذلك النار.
quran:2:3 –

Who believe in the unseen, establish prayer, and spend out of what We have provided for them,  

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;
القرآن:٢:٣ –

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ  

{الذين يؤمنون} يصدِّقون {بالغيب} بما غاب عنهم من البعث والجنة والنار {ويقيمون الصلاة} أي يأتون بها بحقوقها {ومما رزقناهم} أعطيناهم {ينفقون} في طاعة الله.
quran:2:4 –

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˺.  

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˺.
القرآن:٢:٤ –

وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ  

{والذين يؤمنون بما أنزل إليك} أي القراَن {وما أنزل من قبلك} أي التوراة والإنجيل وغيرهما {وبالآخرة هم يوقنون} يعلمون.
quran:2:5 –

Those are upon ˹right˺ guidance from their Lord, and it is those who are the successful.  

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.
القرآن:٢:٥ –

أُولَٰئِكَ عَلَىٰ هُدًى مِنْ رَبِّهِمْ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ  

{أولئك} الموصوفون بما ذكر {على هدىّ من ربِّهم وأولئك هم المفلحون} الفائزون بالجنة الناجون من النار.
quran:2:6 –

Indeed, those who disbelieve - it is all the same for them whether you warn them or do not warn them - they will 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 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).
القرآن:٢:٦ –

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ  

{إن الذين كفروا} كأبي جهل وأبي لهب ونحوهما {سواء عليهم أأنذرتهم} بتحقيق الهمزتين وإبدال الثانية ألفاً وتسهيلها وإدخال ألف بين المسهلة والأخرى وتركه {أم لم تنذرهم لا يؤمنون} لعلم الله منهم ذلك فلا تطمع في إيمانهم، والإنذار إعلام مع تخويف.
quran:2:7 –

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.  

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.
القرآن:٢:٧ –

خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ  

{ختم الله على قلوبهم} طبع عليها واستوثق فلا يدخلها خير {وعلى سمعهم} أي مواضعه فلا ينتفعون بما يسمعونه من الحق {وعلى أبصارهم غشاوة} غطاء فلا يبصرون الحق {ولهم عذاب عظيم} قوي دائم.
quran:2:8 –

And of the people are some who say, "We believe in Allah and the Last Day," but they are not believers.  

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).
القرآن:٢:٨ –

وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُمْ بِمُؤْمِنِينَ  

ونزل في المنافقين: {ومن الناس من يقول آمنا بالله وباليوم الآخر} أي يوم القيامة لأنه آخر الأيام {وما هم بمؤمنين} روعي فيه معنى من، وفي ضمير يقول لفظها.
quran:2:9 –

They ˹think to˺ deceive Allah and those who believe, but they deceive not except themselves and perceive ˹it˺ not.  

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).
القرآن:٢:٩ –

يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ  

{يخادعون الله والذين آمنوا} بإظهار خلاف ما أبطنوه من الكفر ليدفعوا عنهم أحكامه الدنيوية {وما يخدعون إلا أنفسهم} لأن وبال خداعهم راجع إليهم فيفتضحون في الدنيا بإطلاع الله نبيه على ما أبطنوه ويعاقبون في الآخرة {وما يشعرون} يعلمون أن خداعهم لأنفسهم، والمخادعة هنا من واحد كعاقبت اللص وذكر الله فيها تحسين، وفي قراءة وما يخدعون.
quran:2:10 –

In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they ˹habitually˺ used to lie.  

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’).
القرآن:٢:١٠ –

فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ  

{في قلوبهم مرض} شك ونفاق فهو يمرض قلوبهم أي يضعفها {فزادهم الله مرضاً} بما أنزله من القرآن لكفرهم به {ولهم عذاب أليم} مؤلم {بما كانوا يُكذّبوِن} بالتشديد أي: نبي الله، وبالتخفيف أي قولهم آمنا.
quran:2:11 –

And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers."  

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:
القرآن:٢:١١ –

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ  

{وإذا قيل لهم} أي لهؤلاء {لا تفسدوا في الأرض} بالكفر والتعويق عن الإيمان. {قالوا إنما نحن مصلحون} وليس ما نحن فيه بفساد. قال الله تعالى رداً عليهم.
quran:2:12 –

Unquestionably, it is they who are the corrupters, but they perceive ˹it˺ not.  

Truly (a-lā, ‘truly’, is for alerting), intended emphatically, they are the agents of corruption, but they perceive, this, not.
القرآن:٢:١٢ –

أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَٰكِنْ لَا يَشْعُرُونَ  

{ألا} للتنبيه {إنهم هم المفسدون ولكن لا يشعرون} بذلك.
quran:2:13 –

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.  

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.
القرآن:٢:١٣ –

وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ ۗ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَٰكِنْ لَا يَعْلَمُونَ  

{وإذا قيل لهم آمنوا كما آمن الناس} أصحاب النبي {قالوا أنؤمن كما آمن السفهاء} الجهال أي لا نفعل كفعلهم. قال تعالى ردا َعليهم: {ألا إنهم هم السفهاء ولكن لا يعلمون} ذلك.
quran:2:14 –

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."  

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.
القرآن:٢:١٤ –

وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ  

{وإذا لقوا} أصله لقيوا حذفت الضمة للاستثقال ثم الياء لالتقائها ساكنة مع الواو {الذين آمنوا قالوا آمنا وإذا خلوا} منهم ورجعوا {إلى شياطينهم} رؤسائهم {قالوا إنا معكم} في الدين {إِنَّما نحن مستهزئون} بهم بإظهار الإيمان.
quran:2:15 –

˹But˺ Allah mocks them and prolongs them in their transgression ˹while˺ they wander blindly.  

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).
القرآن:٢:١٥ –

اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ  

{الله يستهزئ بهم} يجازيهم باستهزائهم {ويمدهم} يُمهلهم {في طغيانهم} بتجاوزهم الحد بالكفر {يعمهون} يترددون تحيراً حال.
quran:2:16 –

Those are the ones who have purchased error ˹in exchange˺ for guidance, so their transaction has brought no profit, nor were they guided.  

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.
القرآن:٢:١٦ –

أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ فَمَا رَبِحَتْ تِجَارَتُهُمْ وَمَا كَانُوا مُهْتَدِينَ  

{أولئك الذين اشتروا الضلالة بالهدى} أي استبدلوها به {فما ربحت تجارتهم} أي ما ربحوا فيها بل خسروا لمصيرهم إلي النار المؤبدة عليهم {وما كانوا مهتدين} فيما فعلوا.
quran:2:17 –

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.  

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:
القرآن:٢:١٧ –

مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَا يُبْصِرُونَ  

{مثلهم} صفتهم في نفاقهم {كمثل الذي استوقد} أوقد {ناراً} في ظلمة {فلما أضاءت} أنارت {ما حوله} فأبصر واستدفأ وأمن مما يخافه {ذهب الله بنورهم} أطفأه وجُمع الضمير مراعاة لمعنى الذي {وتركهم في ظلمات لا يبصرون} ما حولهم متحيرين عن الطريق خائفين فكذلك هؤلاء أمِنوا بإظهار كلمة الإيمان فإذا ماتوا جاءهم الخوف والعذاب.
quran:2:18 –

Deaf, dumb and blind - so they will not return ˹to the right path˺.  

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.
القرآن:٢:١٨ –

صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ  

هم {صمٌّ} عن الحق فلا يسمعونه سماع قبول {بكم} خرس عن الخير فلا يقولونه {عميٌ} عن طريق الهدى فلا يرونه {فهم لا يرجعون} عن الضلالة.
quran:2:19 –

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.  

Or, the likeness of them is as a cloudburst, that is, ˹the likeness of them is˺ as people are during rain (kasayyib: 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.
القرآن:٢:١٩ –

أَوْ كَصَيِّبٍ مِنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ ۚ وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ  

{أو} مثلهم {كصيِّب} أي كأصحاب مطر وأصله صيوب من صاب يصوب أي ينزل {من السماء} السحاب {فيه} أي السحاب {ظلمات} متكاثفة {ورعد} هو الملك الموكَّل به وقيل صوته {وبرق} لمعان صوته الذي يزجره به {يجعلون} أي أصحاب الصيِّب {أصابعهم} أي أناملها {في آذانهم من} أجل {الصواعق} شدة صوت الرعد لئلا يسمعوها {حذر} خوف {الموت} من سماعها. كذلك هؤلاء: إذا نزل القرآن وفيه ذكر الكفر المشبه بالظلمات والوعيد عليه المشبه بالرعد والحجج البينة المشبهة بالبرق، يسدون آذانهم لئلا يسمعوه فيميلوا إلى الإيمان وترك دينهم وهو عندهم موت {والله محيط بالكافرين} علماً وقدرة فلا يفوتونه.
quran:2:20 –

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.  

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.
القرآن:٢:٢٠ –

يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ ۖ كُلَّمَا أَضَاءَ لَهُمْ مَشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا ۚ وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ  

{يكاد} يقرب {البرق يخطف أبصارهم} بأخذها بسرعة {كلما أضاء لهم مشوا فيه} أي في ضوئه {وإذا أظلم عليهم قاموا} وقفوا، تمثيل لإزعاج ما في القرآن من الحجج قلوبهم وتصديقهم لما سمعوا فيه مما يحبون ووقوفهم عما يكرهون. {ولو شاء الله لذهب بسمعهم} بمعنى أسماعهم {وأبصارهم} الظاهرة كما ذهب بالباطنة {إن الله على كل شيء} شاءه {قدير} ومنه إذهاب ما ذكر.
quran:2:21 –

O mankind, worship your Lord, who created you and those before you, that you may become righteous -  

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),
القرآن:٢:٢١ –

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ  

{يا أيُّها الناس} أي أهل مكة {اعبدوا} وحِّدوا {ربَّكم الذي خلقكم} أنشأكم ولم تكونوا شيئاً {و} خلق {الذين من قبلكم لعلكم تتقون} بعبادته عقابَه، ولعل: في الأصل للترجي، وفي كلامه تعالى للتحقيق.
quran:2:22 –

˹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˺.  

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.
القرآن:٢:٢٢ –

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ  

{الذي جعل} خلق {لكم الأرض فراشا} حال بساطا يفترش لا غاية في الصلابة أو الليونة فلا يمكن الاستقرار عليها {والسماء بناءً} سقفاً {وأنزل من السماء ماءً فأخرج به من} أنواع {الثمرات رزقاً لكم} تأكلونه وتعلفون دوابكم {فلا تجعلوا لله أنداداً} شركاء في العبادة {وأنتم تعلمون} أنه الخالق ولا تخلقون، ولا يكون إلهاً إلا من يخلق.
quran:2:23 –

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.  

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:
القرآن:٢:٢٣ –

وَإِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ وَادْعُوا شُهَدَاءَكُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ  

{وإن كنتم في ريب} شك {مما نزلنا على عبدنا} محمد من القرآن أنه من عند الله {فأتوا بسورة من مثله} أي المنزل ومن للبيان أي هي مثله في البلاغة وحسن النظم والإخبار عن الغيب. والسورة قطعة لها أول وآخر أقلها ثلاث آيات {وادعوا شهداءكم" آلهتكم التي تعبدونها} من دون الله} أي غيره لتعينكم {إن كنتم صادقين} في أن محمدا قاله من عند نفسه فافعلوا ذلك فإنكم عربيون فصحاء مثله ولما عجزوا عن ذلك قال تعالى:
quran:2:24 –

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.  

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).
القرآن:٢:٢٤ –

فَإِنْ لَمْ تَفْعَلُوا وَلَنْ تَفْعَلُوا فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَافِرِينَ  

{فإن لم تفعلوا} ما ذكر لعجزكم {ولن تفعلوا} ذلك أبداً لظهور إعجازه- اعتراض {فاتقوا} بالإيمان بالله وانه ليس من كلام البشر {النارَ التي وقودها الناس} الكفار {والحجارة} كأصنامهم منها، يعني أنها مفرطة الحرارة تتقد بما ذكر، لا كنار الدنيا تتقد بالحطب ونحوه {أعدَّت} هُيئت {للكافرين} يعذَّبون بها، جملة مستأنفة أو حال لازمة.
quran:2:25 –

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.  

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:
القرآن:٢:٢٥ –

وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۖ كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ وَلَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ ۖ وَهُمْ فِيهَا خَالِدُونَ  

{وَبَشِّر} أخبر {الذين آمنوا} صَّدقوا بالله {وعملوا الصالحات} من الفروض والنوافل {أن} أي بأن {لهم جناتِ} حدائق ذات أشجار ومساكن {تجري من تحتها} أي تحت أشجارها وقصورها {الأنهار} أي المياه فيها، والنهر الموضع الذي يجري فيه الماء لأن الماء ينهره أي يحفره وإسناد الجري إليه مجاز {كلما رزقوا منها} أطعموا من تلك الجنات. {من ثمرة رزقاً قالوا هذا الذي} أي مثل ما {رزقنا من قبل} أي قبله في الجنة لتشابه ثمارها بقرينة {وأُتوا به} أي جيئوا بالرزق {متشابهاً} يشبه بعضه بعضا لونا ويختلف طعما {ولهم فيها أزواج} من الحور وغيرها {مطهَّرة} من الحيض وكل قذر {وهم فيها خالدون} ماكثون أبداً لا يفنون ولا يخرجون. ونزل رداً لقول اليهود لما ضرب الله المثل بالذباب في قوله: (وإن يسلبهم الذباب شيئاً) والعنكبوت في قوله (كمثل العنكبوت) ما أراد الله بذكر هذه الأشياء؟ الخسيسة فأنزل الله.
quran:2:26 –

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,  

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.
القرآن:٢:٢٦ –

إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ ۖ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَٰذَا مَثَلًا ۘ يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ  

{إن الله لا يستحيي أن يضرب} يجعل {مثلا} مفعول أول {ما} نكرة موصوفة بما بعدها مفعول ثان أيَّ مثل كان أو زائدة لتأكيد الخسة فما بعدها المفعول الثاني {بعوضة} مفرد البعوض وهو صغار البق {فما فوقها} أي أكبر منها أي لا يترك بيانه لما فيه من الحكم {فأما الذين آمنوا فيعلمون أنه} أي المثل {الحق} الثابت الواقع موقعه {من ربِّهم وأما الذين كفروا فيقولون ماذا أراد الله بهذا مثلاً} تمييز أي بهذا المثل، وما استفهام إنكار مبتدأ، وذا بمعنى الذي بصلته خبره أي: أيّ فائدة فيه قال الله تعالى في جوابهم {يضل به} أي بهذا المثل {كثيراً} عن الحق لكفرهم به {ويهدي به كثيراً} من المؤمنين لتصديقهم به {وما يضل به إلا الفاسقين} الخارجين عن طاعته.
quran:2:27 –

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.  

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.
القرآن:٢:٢٧ –

الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۚ أُولَٰئِكَ هُمُ الْخَاسِرُونَ  

{الذين} نعت {ينقضون عهد الله} ما عهده إليهم في الكتب من الإيمان بمحمد * {من بعد ميثاقه} توكيده عليهم {ويقطعون ما أمر الله به أن يوُصل} من الإيمان بالنبي والرحم وغير ذلك وأن بدل من ضمير به {ويفسدون في الأرض} بالمعاصي والتعويق عن الإيمان {أولئك} الموصوفون بما ذكر {هم الخاسرون} لمصيرهم إلى النار المؤبدة عليهم.
quran:2:28 –

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.  

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:
القرآن:٢:٢٨ –

كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ  

{كيف تكفرون} يا أهل مكة {بالله و} قد {كنتم أمواتاً} نطفاً في الأصلاب {فأحياكم} في الأرحام والدنيا بنفخ الروح فيكم، والاستفهام للتعجيب من كفرهم مع قيام البرهان أو للتوبيْخ {ثم يميتكم} عند انتهاء آجالكم {ثم يحييكم} بالبعث {ثم إليه ترجعون} تردون بعد البعث فيجازيكم بأعمالكم. وقال دليلا على البعث لما أنكروه.
quran:2:29 –

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.  

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˺?
القرآن:٢:٢٩ –

هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعًا ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ ۚ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ  

{هو الذي خلق لكم ما في الأرض} أي الأرض وما فيها {جميعاً} لتنتفعوا به وتعتبروا {ثم استوى} بعد خلق الأرض أي قصد {إلى السماء فسواهن} الضمير يرجع إلى السماء لأنها في معنى الجمع الآيلة إليه: أي صيَّرها كما في آية أخرى (فقضاهن) {سبع سماوات وهو بكل شيء عليم} مجملا ومفصلا أفلا تعتبرون أن القادر على خلق ذلك ابتداءً وهو أعظم منكم قادر على إعادتكم.
quran:2:30 –

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."  

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.
القرآن:٢:٣٠ –

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ  

{و} اذكر يا محمد {إذ قال ربُّك للملائكة إني جاعل في الأرض خليفة} يخلفني في تنفيذ أحكامي فيها وهو آدم {قالوا أتجعل فيها من يفسد فيها} بالمعاصي {ويسفك الدماء} يريقها بالقتل كما فعل بنو الجان وكانوا فيها فلما أفسدوا أرسل الله عليهم الملائكة فطردوهم إلى الجزائر والجبال {ونحن نسبِّح} متلبسين {بحمدك} أي نقول سبحان الله وبحمده {ونقِّدس لك} ننزهك عمالا يليق بك فاللام زائدة والجملة حال أي فنحن أحق بالاستخلاف {قال} تعالى {إني أعلم ما لا تعلمون} من المصلحة في استخلاف آدم، وأن ذريته فيهم المطيع والعاصي فيظهر العدل بينهم فقالوا لن يخلق ربنا خلقاً أكرم عليه منا ولا أعلم لسبقنا له ورؤيتنا ما لم يره فخلق الله تعالى آدم من أديم الأرض أي وجهها، بأن قبض منها قبضة من جميع ألوانها وعجنت بالمياه المختلفة وسوَّاهُ ونفخ فيه الروح فصار حيواناً حسَّاساً بعد أن كان جماداً.
quran:2:31 –

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."  

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.
القرآن:٢:٣١ –

وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنْبِئُونِي بِأَسْمَاءِ هَٰؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ  

{وعلَّم آدم الأسماء} أي أسماء المسميات {كلها} بأن ألقى في قلبه علمها {ثم عرضهم} أي المسميات وفيه تغليب العقلاء {على الملائكة فقال} لهم تبكيتاً {أنبئوني} أخبروني {بأسماء هؤلاء} المسميات {إن كنتم صادقين} في أني لا أخلق أعلم منكم أو أنكم أحق بالخلافة، وجواب الشرط دل عليه ما قبله.
quran:2:32 –

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."  

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.
القرآن:٢:٣٢ –

قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ  

{قالوا سبحانك} تنزيهاً لك عن الاعتراض عليك {لا علم لنا إلا ما علمَّتنا} إياه {إنَّك أنت} تأكيد للكاف {العليم الحكيم} الذي لا يخرج شيء عن علمه وحكمته.
quran:2:33 –

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."  

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.
القرآن:٢:٣٣ –

قَالَ يَا آدَمُ أَنْبِئْهُمْ بِأَسْمَائِهِمْ ۖ فَلَمَّا أَنْبَأَهُمْ بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنْتُمْ تَكْتُمُونَ  

{قال} تعالى {يا آدم أنبئهم} أي الملائكة {بأسمائهم} المسميات فسمى كل شيء باسمه وذكر حكمته التي خلق لها {فلما أنبأهم بأسمائهم قال} تعالى لهم موبخاً {ألم أقل لكم إنَّي أعلم غيب السماوات والأرض} ما غاب فيهما {وأعلم ما تبدون} ما تظهرون من قولكم أتجعل فيها الخ {وما كنتم تكتمون} تسرون من قولكم لن يخلق الله أكرم عليه منا ولا أعلم.
quran:2:34 –

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.  

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.
القرآن:٢:٣٤ –

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ  

{و} اذكر {إذ قلنا للملائكة اسجدوا لآدم} سجود تحية بالانحناء {فسجدوا إلا إبليس} هو أبو الجن كان بين الملائكة {أبى} امتنع من السجود {واستكبر} تكبَّر عنه وقال: أنا خير منه {وكان من الكافرين} في علم الله.
quran:2:35 –

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."  

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.
القرآن:٢:٣٥ –

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ  

{وقلنا يا آدم اسكن أنت} تأكيد للضمير المستتر ليعطف عليه {وزوجك} حواء بالمد وكان خلقها من ضلعه الأيسر {الجنة وكلا منها} أكلاً {رغداً} واسعا لاحجر فيه {حيث شئتما ولا تقربا هذه الشجرة} بالأكل منها وهى الحنطة أو الكرم أو غيرهما {فتكونا} فتصيرا {من الظالمين} العاصين.
quran:2:36 –

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."  

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.
القرآن:٢:٣٦ –

فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ  

{فأزلَّهما الشيطان} إبليس أذهبهما، وفي قراءة ـ فأزالهما ـ نحَّاهما {عنها} أي الجنة بأن قال لهما: هل أدلُّكما على شجرة الخلد وقاسمهما بالله إنه لهما لمن الناصحين فأكلا منها {فأخرجهما مما كانا فيه} من النعيم {وقلنا اهبطوا} إلى الأرض أي أنتما بما اشتملتما عليه من ذريتكما {بعضكم} بعض الذرية {لبعض عدوُّ} من ظلم بعضكم بعضاً {ولكم في الأرض مستقرُّ} موضع قرار {ومتاع} ما تتمتعون به من نباتها {إلى حين} وقت انقضاء آجالكم.
quran:2:37 –

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.  

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.
القرآن:٢:٣٧ –

فَتَلَقَّىٰ آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ  

{فتلقى آدمُ من ربِّه كلماتٍ} ألهمه إياها وفي قراءة بنصب آدم ورفع كلمات، أي جاءه وهى (ربَّنا ظلمنا أنفسا) الآية فدعا بها {فتاب عليه} قبل توبته {إنه هو التواب} على عباده {الرحيم} بهم.
quran:2:38 –

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.  

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.
القرآن:٢:٣٨ –

قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ  

{قلنا اهبطوا منها} من الجنة {جميعاً} كرره ليعطف عليه {فإما} فيه إدغام نون إن الشرطية في ما الزائدة {يأتينكم مني هدىً} كتاب ورسول {فمن تبع هداي} فآمن بي وعمل بطاعتي {فلا خوف عليهم ولا هم يحزنون} في الآخرة بأن يدخلوا الجنة.
quran:2:39 –

And those who disbelieve and deny Our signs - those will be companions of the Fire; they will abide therein eternally."  

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.
القرآن:٢:٣٩ –

وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ  

{والذين كفروا وكذبوا بآياتنا} كتبنا {أولئك أصحاب النار هم فيها خالدون} ماكثون أبداً لا يفنون ولا يخرجون.
quran:2:40 –

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.  

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˺.
القرآن:٢:٤٠ –

يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ  

{يا بنى إسرائيل} أولاد يعقوب {اذكروا نعمتي التي أنعمت عليكم} أي على آبائكم من الإنجاء من فرعون وفلق البحر وتظليل الغمام وغير ذلك بأن تشكروها بطاعتي {وأوفوا بعهدي} الذي عهدته إليكم من الإيمان بمحمد {أوف بعهدكم} الذي عهدت إليكم من الثواب عليه بدخول الجنة {وإياي فارهبون} خافونِ في ترك الوفاء به دون غيري.
quran:2:41 –

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.  

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.
القرآن:٢:٤١ –

وَآمِنُوا بِمَا أَنْزَلْتُ مُصَدِّقًا لِمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ ۖ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ  

{وآمنوا بما أنزلت} من القرآن {مصدِّقاً لما معكم} من التوراة بموافقته له في التوحيد والنبوة {ولا تكونوا أوَّل كافر به} من أهل الكتاب لأنَّ خلفكم تبع لكم فإثمهم عليكم {ولا تشتروا} تستبدلوا {بآياتي} التي في كتابكم من نعت محمد {ثمناً قليلا} عوضاً يسيرا من الدنيا أي لا تكتموها خوف فوات ما تأخذونه من سفلتكم {وإياي فاتقون} خافون في ذلك دون غيري.
quran:2:42 –

And do not mix the truth with falsehood or conceal the truth while you know ˹it˺.  

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.
القرآن:٢:٤٢ –

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ  

{ولا تلبسوا} تخلطوا {الحق} الذي أنزلت عليكم {بالباطل} الذي تفترونه {و} لا {تكتموا الحق} نعت محمد {وأنتم تعلمون} أنه حق.
quran:2:43 –

And establish prayer and give zakah and bow with those who bow ˹in worship and obedience˺.  

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’.
القرآن:٢:٤٣ –

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ  

{وأقيموا الصلاة وآتوا الزكاة واركعوا مع الراكعين} صلوا مع المصلين محمد وأصحابه، ونزل في علمائهم وكانوا يقولون لأقربائهم المسلمين اثبتوا على دين محمد فإنه الحق.
quran:2:44 –

Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?  

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).
القرآن:٢:٤٤ –

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ ۚ أَفَلَا تَعْقِلُونَ  

{أتأمرون الناس بالبر} بالإيمان بمحمد {وتنسون أنفسكم} تتركونها فلا تأمرونها به {وأنتم تتلون الكتاب} التوراة وفيها الوعيد على مخالفة القول العمل {أفلا تعقلون} سوء فعلكم فترجعون، فجملة النسيان محل الاستفهام الإنكاري.
quran:2:45 –

And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive ˹to Allah˺  

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,
القرآن:٢:٤٥ –

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ  

{واستعينوا} اطلبوا المعونة على أموركم {بالصبر} الحبس للنفس على ما تكره {والصلاة} أفردها بالذكر تعظيما لشأنها وفي الحديث (كان ﷺ إذا حزبه أمر بادر إلى الصلاة) وقيل الخطاب لليهود لما عاقهم عن الإيمان الشره وحب الرياسة فأمروا بالصبر وهو الصوم لأنه يكسر الشهوة والصلاة لأنها تورث الخشوع وتنفي الكبر {وإنها} أي الصلاة {لكبيرة} ثقيلة {إلا على الخاشعين} الساكنين إلى الطاعة.
quran:2:46 –

Who are certain that they will meet their Lord and that they will return to Him.  

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.
القرآن:٢:٤٦ –

الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ  

{الَّذين يظنون} يوقنون {أنهم ملاقو ربِّهم} بالبعث {وأنهم إليه راجعون} في الآخرة فيجازيهم.
quran:2:47 –

O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds.  

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;
القرآن:٢:٤٧ –

يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ  

{يا بني إسرائيل اذكروا نعمتي التي أنعمت عليكم} بالشكر عليها بطاعتي {وأني فضَّلتكم} أي آباءكم {على العالمين} عالمي زمانهم.
quran:2:48 –

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.  

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.
القرآن:٢:٤٨ –

وَاتَّقُوا يَوْمًا لَا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنْصَرُونَ  

{واتقوا} خافوا {يوما لا تجزي} فيه {نفس عن نفسٍ شيئاً} وهو يوم القيامة {ولا تُقبل} بالتاء والياء {منها شفاعة} أي ليس لها شفاعة فتقبل (فما لنا من شافعين) {ولا يؤخذ منها عدل} فداء {ولا هم ينصرون} يمنعون من عذاب الله.
quran:2:49 –

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.  

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.
القرآن:٢:٤٩ –

وَإِذْ نَجَّيْنَاكُمْ مِنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ ۚ وَفِي ذَٰلِكُمْ بَلَاءٌ مِنْ رَبِّكُمْ عَظِيمٌ  

{و} اذكروا {إذ نجيناكم} أي آباءكم، والخطاب به وبما بعده للموجودين في زمن نبينا بما أنعم الله على آبائهم تذكيراً لهم بنعمة الله تعالى ليؤمنوا {من آل فرعون يسومونكم} يذيقونكم {سوء العذاب} أشده والجملة حال من ضمير نجيناكم {يُذبّحون} بيان لما قبله {أبناءكم} المولودين {ويستحيون} يستبقون {نساءكم} لقول بعض الكهنة له إن مولوداً يولد في بني إسرائيل يكون سبباً لذهاب ملكك {وفي ذلكم} العذاب أو الإنجاء {بلاء} ابتلاء أو إنعام {من ربكم عظيمْ}.
quran:2:50 –

And ˹recall˺ when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.  

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.
القرآن:٢:٥٠ –

وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنْجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنْتُمْ تَنْظُرُونَ  

{و} اذكروا {إذا فرقنا} فلقنا {بكم} بسببكم {البحر} حتى دخلتموه هاربين من عدوكم {فأنجيناكم} من الغرق {وأغرقنا آل فرعون} قومه معه {وأنتم تنظرون} إلى انطباق البحر عليهم