2. Sūrat al-Baqarah (2/6)

٢۔ سُورَةُ البَقَرَة ص ٢

Qurʾān > Chapter 2
القرآن > كتاب ٢

The Cow (Medinan)

quran:2:51 –

And ˹recall˺ when We made an appointment with Moses for forty nights. Then you took ˹for worship˺ the calf after him, while you were wrongdoers.  

And when We appointed for (wā‘adnā or wa‘adnā) Moses forty nights, at the end of which We shall give him the Torah for you to implement, then you took to yourselves the calf, the one which the Samaritan fashioned for you as a god, after him, that is, after he departed for Our appointment, and you were evildoers, for taking it ˹in worship˺, because you directed your worship to the wrong place.
القرآن:٢:٥١ –

وَإِذْ وَاعَدْنَا مُوسَىٰ أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ وَأَنْتُمْ ظَالِمُونَ  

{وإذا واعدنا} بألف ودونها {موسى أربعين ليلة} نعطيه عند انقضائها التوراة لتعلموا بها {ثم اتخذتم العجل} الذي صاغه لكم السامري إلهاً {من بعده} أي بعد ذهابه إلى ميعادنا {وأنتم ظالمون} باتخاذه لوضعكم العبادة في غير محلها.
quran:2:52 –

Then We forgave you after that so perhaps you would be grateful.  

Then We pardoned you, erasing your sins, after that, act of worship, so that you might be thankful, for Our favour upon you.
القرآن:٢:٥٢ –

ثُمَّ عَفَوْنَا عَنْكُمْ مِنْ بَعْدِ ذَٰلِكَ لَعَلَّكُمْ تَشْكُرُونَ  

{ثم عفونا عنكم} محونا ذنوبكم {من بعد ذلك} الاتخاذ {لعلّكم تشكرون} نعمتنا عليكم
quran:2:53 –

And ˹recall˺ when We gave Moses the Scripture and criterion that perhaps you would be guided.  

And when We gave to Moses the Scripture, the Torah, and the Criterion (wa’l-furqān is an explicative supplement ˹of Torah˺), that is, the one that discriminates (faraqa) between truth and falsehood and between what is licit and illicit, so that you might be guided, by it away from error.
القرآن:٢:٥٣ –

وَإِذْ آتَيْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ  

{وإذ آتينا موسى الكتاب} التوراة {والفرقان} عطف تفسير، أي الفارق بين الحق والباطل والحلال والحرام {لعلكم تهتدون} به من الضلال.
quran:2:54 –

And ˹recall˺ when Moses said to his people, "O my people, indeed you have wronged yourselves by your taking of the calf ˹for worship˺. So repent to your Creator and kill yourselves. That is best for ˹all of˺ you in the sight of your Creator." Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful.  

And when Moses said to his people, those who worshipped the calf, ‘My people, you have done wrong against yourselves by your taking the ˹golden˺ calf, for a god; now turn to your Creator, away from that worship ˹of the calf˺ and slay one another, that is, let the innocent of you slay the guilty; That, slaughter, will be better for you in your Creator’s sight’, who made it easier for you to accomplish this and sent down a dark cloud over you, so that none of you was able to see the other and show him mercy, such that almost seventy thousand of you were killed; and He will turn to you ˹relenting˺, before your ˹turning in˺ repentance; truly He is the Relenting, the Merciful.
القرآن:٢:٥٤ –

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ فَتُوبُوا إِلَىٰ بَارِئِكُمْ فَاقْتُلُوا أَنْفُسَكُمْ ذَٰلِكُمْ خَيْرٌ لَكُمْ عِنْدَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ  

{وإذ قال موسى لقومه} الذين عبدوا العجل {يا قوم إنكم ظلمتم أنفسكم باتخاذكم العجل} إلهاً {فتوبوا إلى بارئكم} خالقكم من عبادته {فاقتلوا أنفسكم} أي ليقتل البريءُ منكم المجرم {ذلكم} القتل {خير لكم عند بارئكم} فوفقكم لفعل ذلك وأرسل عليكم سحابة سوداء لئلا يبصر بعضكم بعضا فيرحمه حتى قتل منكم نحو سبعين ألفا {فتاب عليكم} قبل توبتكم {أنه هو التواب الرحيم}.
quran:2:55 –

And ˹recall˺ when you said, "O Moses, we will never believe you until we see Allah outright"; so the thunderbolt took you while you were looking on.  

And when you said, having gone out with Moses to apologise before God for your worship of the calf, and having heard what he had said ˹to you˺; ‘O Moses, we will not believe you till we see God openly’, with our own eyes; and the thunderbolt, the shout, took you, and you died, while you were beholding, what was happening to you.
القرآن:٢:٥٥ –

وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَنْ نُؤْمِنَ لَكَ حَتَّىٰ نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنْتُمْ تَنْظُرُونَ  

{وإذ قلتم} وقد خرجتم مع موسى لتعتذروا إلى الله من عبادة العجل وسمعتم كلامه {يا موسى لن نؤمن لك حتى نرى الله جهرة} عيانا {فأخذتكم الصاعقة} الصيحة فمتم {وأنتم تنظرون} ما حل بكم.
quran:2:56 –

Then We revived you after your death that perhaps you would be grateful.  

Then We raised you up, brought you back to life, after you were dead, so that you might be thankful, for this favour of Ours.
القرآن:٢:٥٦ –

ثُمَّ بَعَثْنَاكُمْ مِنْ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ  

{ثم بعثناكم} أحييناكم {من بعد موتكم لعلكم تشكرون} نعمتنا بذلك.
quran:2:57 –

And We shaded you with clouds and sent down to you manna and quails, ˹saying˺, "Eat from the good things with which We have provided you." And they wronged Us not - but they were ˹only˺ wronging themselves.  

And We made the cloud overshadow you, that is, We sheltered you with fine clouds from the heat of the sun while you were in the wilderness; and We sent down, in them ˹the clouds˺, upon you manna and quails — which are ˹respectively, a type of citrus known as˺ turunjabīn and the quail — and We said: ‘Eat of the good things We have provided for you’, and do not store any of it away, but they were not grateful for this favour and stored the food, and so they were deprived of it; And they did not wrong Us, in this, but themselves they wronged, since the evil consequences ˹of this˺ befell them.
القرآن:٢:٥٧ –

وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ ۖ كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ ۖ وَمَا ظَلَمُونَا وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ  

{وظلَّلنا عليكم الغمام} سترناكم بالسحاب الرقيق من حر الشمس في التيه {وأنزلنا عليكم} فيه {المن والسلوى} هما الترنجبين والطير السماني بتخفيف الميم والقصر، وقلنا: {كلوا من طيبات ما رزقناكم} ولا تدَّخروا، فكفروا النعمة وادخروا فقطع عنهم {وما ظلمونا} بذلك {ولكن كانوا أنفسهم يظلمون} لأن وباله عليهم.
quran:2:58 –

And ˹recall˺ when We said, "Enter this city and eat from it wherever you will in ˹ease and˺ abundance, and enter the gate bowing humbly and say, 'Relieve us of our burdens.' We will ˹then˺ forgive your sins for you, and We will increase the doers of good ˹in goodness and reward˺."  

And when We said, to them, after they came out of the wilderness, ‘Enter this city, either the Holy House ˹of Jerusalem˺ (Bayt al-Maqdis) or Jericho (Arīhā), and eat freely therein wherever you will, plentifully and without any restrictions, and enter it at the gate, its gate, prostrating, bowing, and say, ‘our request is for ˹an˺ exoneration’, that is, ‘That we be exonerated from our transgressions’, and We shall forgive (naghfir: a variant reading has one of the two passive forms yughfar or tughfar, ‘˹they˺ will be forgiven’) you your transgressions and We shall give more to those who are virtuous’ — through obedience — in terms of reward.
القرآن:٢:٥٨ –

وَإِذْ قُلْنَا ادْخُلُوا هَٰذِهِ الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَغْفِرْ لَكُمْ خَطَايَاكُمْ ۚ وَسَنَزِيدُ الْمُحْسِنِينَ  

{وإذ قلنا} لهم بعد خروجهم من التيه {ادخلوا هذه القرية} بيت المقدس أو أريحا {فكلوا منها حيث شئتم رغدا} واسعا لاَ حَجْرَ فيه {وادخلوا الباب} أي بابها {سجداً} منحنين {وقولوا} مسألتنا {حطة} أي أن تحط عنا خطايانا {نغفر} وفي قراءة بالياء والتاء مبنياً للمفعول فيهما {لكم خطاياكم وسنزيد المحسنين} بالطاعة ثواباً.
quran:2:59 –

But those who wronged changed ˹those words˺ to a statement other than that which had been said to them, so We sent down upon those who wronged a punishment from the sky because they were defiantly disobeying.  

Then the evildoers, among them, substituted a saying other than that which had been said to them, and said instead, ‘A grain inside a hair’ and entered ˹the town˺ dragging themselves on their rears; so We sent down upon the evildoers (the replacement of the second person ˹of the previous verse˺ with the overt identification in the third person alladhīna zalamū, ‘the evildoers’, is intended to emphasise the depravity of their action) wrath, a punishment of plague, from the heaven for their wickedness, for deviating from obedience, and within a very short period of time just under seventy thousand of them were dead.
القرآن:٢:٥٩ –

فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنْزَلْنَا عَلَى الَّذِينَ ظَلَمُوا رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ  

{فبدل الذين ظلموا} منهم {قولا غير الذي قيل لهم} فقالوا: حبة في شعرة ودخلوا يزحفون على أستاههم {فأنزلنا على الذين ظلموا} فيه وضع الظاهر موضع المضمر مبالغة في تقبيح شأنهم {رجزاً} عذاباً طاعوناً {من السماء بما كانوا يفسقون} بسب فسقهم أي خروجهم عن الطاعة فهلك منهم في ساعة سبعون ألفاً أو أقل.
quran:2:60 –

And ˹recall˺ when Moses prayed for water for his people, so We said, "Strike with your staff the stone." And there gushed forth from it twelve springs, and every people knew its watering place. "Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption."  

And, mention, when Moses sought water for his people, for they suffered thirst in the wilderness, We said, ‘Strike with your staff the rock, (the one that ran off with his robe, a light cube-like ˹rock˺ about the size of a man’s head, made of marble) and he struck it, and there exploded, there burst and gushed forth, from it twelve fountains, equal to the number of tribes, each people, ˹each˺ tribe among them, came to know their drinking-place, which they did not share with any of the others. And We said to them, ‘Eat and drink of that which God has provided, and do not be degenerate in the earth, seeking corruption’ (mufsidīn is a circumstantial qualifier emphasising its operator, the subject of the verb ˹lā ta‘thaw, ‘do not be degenerate’˺ derived from ‘athiya, meaning afsada, ‘to corrupt’).
القرآن:٢:٦٠ –

وَإِذِ اسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِ فَقُلْنَا اضْرِبْ بِعَصَاكَ الْحَجَرَ ۖ فَانْفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ ۖ كُلُوا وَاشْرَبُوا مِنْ رِزْقِ اللَّهِ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ  

{و} اذكر {إذ استسقى موسى} أي طلب السقيا {لقومه} وقد عطشوا في التيه {فقلنا اضرب بعصاك الحجر} وهو الذي فر بثوبه خفيف مربع كرأس الرجل رخام أو كذان فضربه {فانفجرت} انشقت وسالت {منه اثنتا عشرة عيناً} بعدد الأسباط {قد علم كل أناس} سبط منهم {مشربهم} موضع شربهم فلا يشركهم فيه غيرهم وقلنا لهم {كلوا واشربوا من رزق الله ولا تعثوا في الأرض مفسدين} حال مؤكدة لعاملها من عثى بكسر المثلثة أفسد.
quran:2:61 –

And ˹recall˺ when you said, "O Moses, we can never endure one ˹kind of˺ food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions." ˹Moses˺ said, "Would you exchange what is better for what is less? Go into ˹any˺ settlement and indeed, you will have what you have asked." And they were covered with humiliation and poverty and returned with anger from Allah ˹upon them˺. That was because they ˹repeatedly˺ disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were ˹habitually˺ transgressing.  

And when you said, ‘Moses, we will not endure one sort of food, that is to say, manna and quails; pray to your Lord for us, that He may bring forth for us, something, of (min here is explicative) what the earth produces — green herbs, cucumbers, garlic, lentils, onions’, he, Moses, said, to them, ‘Would you exchange what is better, more noble, that is, do you substitute this, with what is lowlier?’ (the hamza of a-tastabdilūna is for rebuke); they thus refused to change their mind and he ˹Moses˺ supplicated to God, and He, exalted be He, said, ‘Go down to a city, whichever city it may be; you shall have, there, what you demanded’ of vegetable produce; And abasement, submissiveness, and wretchedness, that is, the signs of poverty on account of their submissiveness and debasement that always accompany them, even if they be rich, in the same way that a coin never changes its mint; were cast upon them, and they incurred, ended up with God’s wrath; that, that is, that affliction and wrath, was because they used to disbelieve the signs of God and slay prophets, such as Zachariah and John, without right, that is, unjustly; that was because they disobeyed, and they were transgressors, overstepping the bounds in disobedience (here the repetition ˹dhālik bi-mā ‘asaw wa-kānū ya‘tadūn˺ is for emphasis).
القرآن:٢:٦١ –

وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَنْ نَصْبِرَ عَلَىٰ طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِهَا وَقِثَّائِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَىٰ بِالَّذِي هُوَ خَيْرٌ ۚ اهْبِطُوا مِصْرًا فَإِنَّ لَكُمْ مَا سَأَلْتُمْ ۗ وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ  

{وإذا قلتم يا موسى لن نصبر على طعام} أي نوع منه {واحد} وهو المن والسلوى {فادع لنا ربَّك يُخرج لنا} شيئاً {مما تنبت الأرض من} للبيان {بقلها وقثائها وفومها} حنطتها {وعدسها وبصلها قال} لهم موسى {أتستبدلون الذي هو أدنى} أخس {بالذي هو خير} أشرف أي أتأخذونه بدله، والهمزة للإنكار فأبوا أن يرجعوا فدعا الله تعالى فقال تعالى {اهبطوا} انزلوا {مصراً} من الأمصار {فإن لكم} فيه {ما سألتم} من النبات {وضُربت} جعلت {عليهم الذلة} الذل والهوان {والمسكنة} أي أثر الفقر من السكون والخزي فهي لازمة لهم، وإن كانوا أغنياء لزوم الدرهم المضروب لسكته {وباءُوا} رجعوا {بغضب من الله ذلك} أي الضرب والغضب {بأنهم} أي بسبب أنهم {كانوا يكفرون بآيات الله ويقتلون النبيين} كزكريا ويحيى {بغير الحق} أي ظلماً {ذلك بما عصوا وكانوا يعتدون} يتجاوزون الحد في المعاصي وكرره للتأكيد.
quran:2:62 –

Indeed, those who believed and those who were Jews or Christians or Sabeans ˹before Prophet Muhammad˺ - those ˹among them˺ who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.  

Surely those who believe, ˹who believed˺ before, in the prophets, and those of Jewry, the Jews, and the Christians, and the Sabaeans, a Christian or Jewish sect, whoever, from among them, believes in God and the Last Day, in the time of our Prophet, and performs righteous deeds, according to the Law given to him — their wage, that is, the reward for their deeds, is with their Lord, and no fear shall befall them, neither shall they grieve (the ˹singular˺ person of the verbs āmana, ‘believes’, and ‘amila, ‘performs’, takes account of the ˹singular˺ form of man, ‘whoever’, but in what comes afterwards ˹of the plural pronouns˺ its ˹plural˺ meaning ˹is taken into account˺).
القرآن:٢:٦٢ –

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ  

{إن الذين آمنوا} بالأنبياء من قبل {والذين هادوا} هم اليهود {والنصارى والصابئين} طائفة من اليهود أو النصارى {من آمن} منهم {بالله واليوم الآخر} في زمن نبينا {وعمل صالحاً} بشريعته {فلهم أجرهم} أي ثواب أعمالهم {عند ربهم ولا خوف عليهم ولا هم يحزنون} رُوعي في ضمير آمن وعمل لفظ من وفيما بعده معناها.
quran:2:63 –

And ˹recall˺ when We took your covenant, ˹O Children of Israel, to abide by the Torah˺ and We raised over you the mount, ˹saying˺, "Take what We have given you with determination and remember what is in it that perhaps you may become righteous."  

And, mention, when We made a covenant with you, your pledge to act according to what is in the Torah, and We, had, raised above you the Mount, which We uprooted from the earth ˹and placed˺ above you when you refused to accept it ˹sc. the Torah˺, and We said, ‘Take forcefully, seriously and with effort, what We have given you, and remember what is in it, acting in accordance with it, so that you might preserve yourselves’, from the Fire or acts of disobedience.
القرآن:٢:٦٣ –

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ  

{و} اذكر {إذ أخذنا ميثاقكم} عهدكم بالعمل بما في التوراة {و} قد {رفعنا فوقكم الطور} الجبل اقتلعناه من أصله عليكم لما أبيتم قبولها وقلنا {خذوا ما آتيناكم بقوة} بجد واجتهاد {واذكروا ما فيه} بالعمل به {لعلكم تتقون} النار أو المعاصي.
quran:2:64 –

Then you turned away after that. And if not for the favor of Allah upon you and His mercy, you would have been among the losers.  

Then you turned away thereafter, and but for God’s bounty and His mercy towards you, you would have been among the losers ˹there is no commentary on this verse˺.
القرآن:٢:٦٤ –

ثُمَّ تَوَلَّيْتُمْ مِنْ بَعْدِ ذَٰلِكَ ۖ فَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنْتُمْ مِنَ الْخَاسِرِينَ  

{ثم توليتم} أعرضتم {من بعد ذلك} الميثاق عن الطاعة {فلولا فضل الله عليكم ورحمته} لكم بالتوبة أو تأخير العذاب {لكنتم من الخاسرين} الهالكين.
quran:2:65 –

And you had already known about those who transgressed among you concerning the sabbath, and We said to them, "Be apes, despised."  

And verily (wa-la-qad: the lām is for oaths) you know that there were those among you who transgressed, violated, the Sabbath, by fishing, when We had forbidden you to do so — these were the inhabitants of Eilat — and We said to them, ‘Be apes, despised!’, rejected, and they became so: they died three days later.
القرآن:٢:٦٥ –

وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنْكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ  

{ولقد} لام قسم {علمتم} عرفتم {الذين اعتدوا} تجاوزوا الحد {منكم في السبت} بصيد السمك وقد نهيناهم عنه وهم أهل آيلة {فقلنا لهم كونوا قردة خاسئين} مبعدين فكانوا وهلكوا بعد ثلاثة أيام.
quran:2:66 –

And We made it a deterrent punishment for those who were present and those who succeeded ˹them˺ and a lesson for those who fear Allah.  

And We made it, this punishment, an exemplary punishment, a lesson to dissuade others from doing what they did; for all the former times and for the latter, that is, for the people of that time or those that came later; and an admonition to such as who fear, God: these are singled out for mention here because they, in contrast to others, are the ones who benefit thereby.
القرآن:٢:٦٦ –

فَجَعَلْنَاهَا نَكَالًا لِمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِلْمُتَّقِينَ  

{فجعلناها} أي تلك العقوبة {نكالاً} عبرة مانعة من ارتكاب مثل ما عملوا {لما بين يديها وما خلفها} أي للأمم التي في زمانها وبعدها {وموعظة للمتقين} الله وخصوا بالذكر لأنهم المنتفعون بخلاف غيرهم.
quran:2:67 –

And ˹recall˺ when Moses said to his people, "Indeed, Allah commands you to slaughter a cow." They said, "Do you take us in ridicule?" He said, "I seek refuge in Allah from being among the ignorant."  

And, mention, when Moses said to his people, when one among them was killed and the killer was not known, and so they asked Moses to pray to God to reveal the killer, which he did; ‘God commands you to sacrifice a cow’. They said, ‘Do you take us in mockery?’, that is, making fun of us when you answer us like this? He said, ‘I take refuge with, I seek defence with, God lest I should be one of the ignorant’, one of those who indulge in mockery.
القرآن:٢:٦٧ –

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ  

{و} اذكر {إذ قال موسى لقومه} وقد قُتل لهم قتيل لا يُدرى قاتله وسألوه أن يدعو الله أن يبينه لهم فدعاه {إن الله يأمركم أن تذبحوا بقرة قالوا أتتخذنا هزواً} مهزوءاً بنا حيث تجيبنا بمثل ذلك {قال أعوذ} أمتنع {بالله أن أكون من الجاهلين} المستهزئين.
quran:2:68 –

They said, "Call upon your Lord to make clear to us what it is." ˹Moses˺ said, "˹Allah˺ says, 'It is a cow which is neither old nor virgin, but median between that,' so do what you are commanded."  

But when they realised that he was being serious, They said, ‘Pray to your Lord for us, that He may make clear to us what she may be’, its true nature, He, Moses, said, ‘He, God, says she is a cow neither old, nor virgin, that is, young, middling between the two, in terms of age; so do what you have been commanded’, by way of sacrificing it.
القرآن:٢:٦٨ –

قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَا فَارِضٌ وَلَا بِكْرٌ عَوَانٌ بَيْنَ ذَٰلِكَ ۖ فَافْعَلُوا مَا تُؤْمَرُونَ  

فلما علموا أنه عزم {قالوا ادع لنا ربك يبيّن لنا ما هي} أي ما سنها {قال} موسى {إنه} أي الله {يقول إنها بقرة لا فارضٌ} مسنة {ولا بكرٌ} صغيرة {عوانٌ} نصف {بين ذلك} المذكور من السنين {فافعلوا ما تؤمرون} به من ذبحها.
quran:2:69 –

They said, "Call upon your Lord to show us what is her color." He said, "He says, 'It is a yellow cow, bright in color - pleasing to the observers.' "  

They said, ‘Pray to your Lord for us, that He make clear to us what her colour may be’ He said, ‘He says she shall be a golden cow, bright in colour, that is, of a very intense yellow, gladdening to beholders: its beauty will please those that look at it.
القرآن:٢:٦٩ –

قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَوْنُهَا تَسُرُّ النَّاظِرِينَ  

{قالوا ادع لنا ربك يبين لنا ما لونها قال إنه يقول إنها بقرة صفراء فاقع لونها} شديد الصفرة، {تسر الناظرين} إليها بحسنها أي تعجبهم.
quran:2:70 –

They said, "Call upon your Lord to make clear to us what it is. Indeed, ˹all˺ cows look alike to us. And indeed we, if Allah wills, will be guided."  

They said, ‘Pray to your Lord for us, that He make clear to us what she may be: does it graze freely or is it used in labour?; the cows (that is, the species described in the way mentioned), are all alike to us, because there are many of them and we have not been able to find the one sought after; and if God wills, we shall then be guided’ to it. In one hadīth ˹it is reported˺: ‘Had they not uttered the proviso ˹inshā’a Llāh˺, it would never have been made clear to them’.
القرآن:٢:٧٠ –

قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِنْ شَاءَ اللَّهُ لَمُهْتَدُونَ  

{قالوا ادع لنا ربك يبين لنا ما هي} أسائمة أم عاملة {إن البقر} أي جنسه المنعوت بما ذكر {تشابه علينا} لكثرته فلم نهتد إلى المقصودة {وإنا إن شاء الله لمهتدون} إليها وفي الحديث (لو لم يستثنوا لما بينت لهم لآخر الأبد).
quran:2:71 –

He said, "He says, 'It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.' " They said, "Now you have come with the truth." So they slaughtered her, but they could hardly do it.  

He said, ‘He says she shall be a cow not broken, not subdued for labour, that is, to plough the earth, churning its soil for sowing (tuthīr al-ard: the clause describes the word dhalūl, and constitutes part of the negation); or to water the tillage, that is, the land prepared for sowing; one safe, from faults and the effects of toil; with no blemish, of a colour other than her own, on her’. They said, ‘Now you have brought the truth’, that is, ˹now˺ you have explained it clearly; they thus sought it out and found it with a boy very dutiful towards his mother, and they eventually purchased it for the equivalent of its weight in gold; and so they sacrificed her, even though they very nearly did not, on account of its excessive cost. In a hadīth ˹it is stated that˺, ‘Had they sacrificed any cow, it would have sufficed them, but they made it difficult for themselves and so God made it difficult for them’.
القرآن:٢:٧١ –

قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَا ذَلُولٌ تُثِيرُ الْأَرْضَ وَلَا تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لَا شِيَةَ فِيهَا ۚ قَالُوا الْآنَ جِئْتَ بِالْحَقِّ ۚ فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ  

{قال إنه يقول إنها بقرة لا ذلول} غير مذللة بالعمل {تثير الأرض} تقلبها للزراعة والجملة صفة ذلول داخلة في النهي {ولا تسقي الحرث} الأرض المهيأة للزراعة {مسلمة} من العيوب وآثار العمل {لا شية} لون {فيها} غير لونها {قالوا الآن جئت بالحق} نطقت بالبيان التام فطلبوها فوجدوها عند الفتى البار بأمه فاشتروها بملء مسكها ذهبا {فذبحوها وما كادوا يفعلون} لغلاء ثمنها وفي الحديث: (لو ذبحوا أي بقرة كانت لأجزأتهم ولكن شددوا على أنفسهم فشدد الله عليهم).
quran:2:72 –

And ˹recall˺ when you slew a man and disputed over it, but Allah was to bring out that which you were concealing.  

And when you killed a living soul, and disputed thereon (iddāra’tum: the tā’ ˹of the root-form itdāra’tum˺ has been assimilated with the dāl) — and God disclosed what you were hiding (this is a parenthetical statement; the story begins here ˹with wa-idh qataltum nafsan, ‘and when you killed a soul’… and continues in the following˺):
القرآن:٢:٧٢ –

وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا ۖ وَاللَّهُ مُخْرِجٌ مَا كُنْتُمْ تَكْتُمُونَ  

{وإذا قتلتم نفساً فأدّارأتم} فيه إدغام التاء في الأصل في الدال أي تخاصمتم وتدافعتم {فيها والله مخرج} مظهر {ما كنتم تكتمون} من أمرها وهذا اعتراض وهو أول القصة.
quran:2:73 –

So, We said, "Strike the slain man with part of it." Thus does Allah bring the dead to life, and He shows you His signs that you might reason.  

so We said, ‘Smite him, the slain man, with part of it’, and so when he was struck with its tongue or its tail, he came back to life and said, ‘So-and-so killed me’, and after pointing out two of his cousins, he died; the two ˹killers˺ were denied the inheritance and were later killed. God says: even so, is the revival, for, God brings to life the dead, and He shows you His signs, the proofs of His power, so that you might understand, ˹that you might˺ reflect and realise that the One capable of reviving a single soul is also capable of reviving a multitude of souls, and then believe.
القرآن:٢:٧٣ –

فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْيِي اللَّهُ الْمَوْتَىٰ وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ  

{فقلنا اضربوه} أي القتيل {ببعضها} فضرب بلسانها أو عَجْب ذنبها فحييَ وقال: قتلني فلان وفلان لاِبْنيْ عمه ومات فحرما الميراث وقتلا، قال تعالى: {كذلك} الإحياء {يحيي الله الموتى ويريكم آياته} دلائل قدرته {لعلكم تعقلون} تتدبرون فتعلمون أن القادر على إحياء نفس واحدة قادر على إحياء نفوس كثيرة فتؤمنون.
quran:2:74 –

Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allah. And Allah is not unaware of what you do.  

Then your hearts became hardened, O you Jews, they ˹your hearts˺ became stiffened against acceptance of the truth, thereafter, that is, after what is mentioned of the bringing back to life of the slain man and the other signs before this; and they are like stones, in their hardness, or even yet harder, than these; for there are stones from which rivers come gushing, and others split (yashshaqqaq: the initial tā’ ˹of the root-form yatashaqqaq˺ has been assimilated with the shīn), so that water issues from them; and others come down, from on high, in fear of God, while your hearts are unmoved, unstirred and not humbled; And God is not heedless of what you do, but instead, He gives you respite until your time comes (ta‘malūna, ‘you do’: a variant reading has ya‘malūna, ‘they do’, indicating a shift to the third person address).
القرآن:٢:٧٤ –

ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ ۚ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاءُ ۚ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ  

{ثم قست قلوبكم} أيها اليهود صلبت عن قبول الحق {من بعد ذلك} المذكور من إحياء القتيل وما قبله من الآيات {فهي كالحجارة} في القسوة {أو أشد قسوة} منها {وإن من الحجارة لما يتفجَّر منه الأنهار وإن منها لما يشقق} فيه إدغام التاء في الأصل في الشين {فيخرج منه الماء وإن منها لما يهبط} ينزل من علو إلى أسفل {من خشية الله} وقلوبكم لا تتأثر ولا تلين ولا تخشع {وما الله بغافل عما تعلمون} وإنما يؤخركم لوقتكم وفي قراءة بالتحتانية وفيه التفات عن الخطاب.
quran:2:75 –

Do you covet ˹the hope, O believers˺, that they would believe for you while a party of them used to hear the words of Allah and then distort the Torah after they had understood it while they were knowing?  

Are you then so eager, O believers, that they, the Jews, should believe you, seeing there is a party of them, a group of their rabbis, that heard God’s word, in the Torah, and then tampered with it, changing it, and that, after they had comprehended it, ˹after˺ they had understood it, knowingly?, ˹knowing full well˺ that they were indulging in mendacity (the hamza ˹at the beginning of the verb a-fa-tatma‘ūn˺ is ˹an interrogative˺ for rejection, in other words, ‘Do not be so eager, for they have disbelieved before’).
القرآن:٢:٧٥ –

أَفَتَطْمَعُونَ أَنْ يُؤْمِنُوا لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِنْهُمْ يَسْمَعُونَ كَلَامَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ مِنْ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ  

{أفتطعمون} أيها المؤمنون {أن يؤمنوا لكم} أي اليهود لكم. {وقد كان فريق} طائفة {منهم} أحبارهم {يسمعون كلام الله} في التوراة {ثم يحرّفونه} يغيرونه {من بعد ما عقلوه} فهموه {وهم يعلمون} أنهم مفترون والهمزة للإنكار أي لا تطمعوا فلهم سابقة بالكفر.
quran:2:76 –

And when they meet those who believe, they say, "We have believed"; but when they are alone with one another, they say, "Do you talk to them about what Allah has revealed to you so they can argue with you about it before your Lord?" Then will you not reason?  

And when they, the hypocrites from among the Jews, meet those who believe, they say, ‘We believe’, that Muhammad (s) is a prophet and that he is the one of whom we have been given good tidings in our Book; but when they go in private one to another, they, their leaders the ones not involved in the hypocrisy, say, to those hypocrites: ‘Do you speak to them, the believers, of what God has disclosed to you, that is, what He has made known to you of Muhammad’s (s) description in the Torah, so that they may thereby dispute (the lām of li-yuhājjūkum, ‘that they may dispute with you’, is the lām of ‘becoming’) with you before your Lord?, in the Hereafter and hold the proof against you for not following him ˹Muhammad (s)˺, despite your knowledge of his sincerity? Have you no understanding?’ of the fact that they will contend with you if you speak to them in this way? So beware.
القرآن:٢:٧٦ –

وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوا أَتُحَدِّثُونَهُمْ بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَاجُّوكُمْ بِهِ عِنْدَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ  

{وإذا لقوا} أي منافقوا اليهود {الذين آمنوا قالوا آمنا} بأن محمداً نبي وهو المبشر به في كتابنا {وإذا خلا} رجع {بعضهم إلى بعض قالوا} أي رؤساؤهم الذين لم ينافقوا لمن نافق {أتحدثونهم} أي المؤمنين {بما فتح الله عليكم} أي عرَّفكم في التوراة من نعت محمد * {ليحاجوكم} ليخاصموكم واللامُ للصيرورة {به عند ربكم} في الآخرة ويقيموا عليكم الحجة في ترك اتِّباعه مع علمكم بصدقه {أفلا تعقلون} أنهم يحاجونكم إذا حدثتموهم فتنتهوا.
quran:2:77 –

But do they not know that Allah knows what they conceal and what they declare?  

God says: Know they not (the interrogative is affirmative, the inserted wāw ˹of a-wa-lā˺ is to indicate the supplement) that God knows what they keep secret and what they proclaim?, that is, what they hide and what they reveal in this matter and all other matters, so that they may desist from these things.
القرآن:٢:٧٧ –

أَوَلَا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ  

قال تعالى {أو لا يعلمون} الاستفهام للتقرير والواو الداخلة عليها للعطف {أن الله يعلم ما يسرون وما يعلنون} ما يخفون وما يظهرون من ذلك وغيره فيرعَوُوا عن ذلك.
quran:2:78 –

And among them are unlettered ones who do not know the Scripture except in wishful thinking, but they are only assuming.  

And there are some of them, the Jews, that are illiterate, unlettered, not knowing the Scripture, the Torah, but only desires, lies which were handed down to them by their leaders and which they relied upon; and, in their rejection of the prophethood of the Prophet and fabrications of other matters, they have, mere conjectures, and no firm knowledge.
القرآن:٢:٧٨ –

وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ  

{ومنهم} أي اليهود {أميون} عوام {لا يعلمون الكتاب} التوراة {إلا} لكن {أمانيَّ} أكاذيب تلقَّوْها من رؤسائهم فاعتمدوها {وإن} ما {هم} في جحد نبوة النبي وغيره مما يختلقونه {‌إلا يظنون} ظناً ولا علم لهم.
quran:2:79 –

So woe to those who write the "scripture" with their own hands, then say, "This is from Allah," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn.  

So woe, a severe chastisement, to those who write the Scripture with their hands, that is, fabricating it themselves, then say, ‘This is from God’ that they may sell it for a small price, of this world: these are the Jews, the ones that altered the description of the Prophet in the Torah, as well as the ‘stoning’ verse, and other details, and rewrote them in a way different from that in which they were revealed. So woe to them for what their hands have written, of fabrications, and woe to them for their earnings, by way of bribery (rishan, plural of rishwa).
القرآن:٢:٧٩ –

فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَهُمْ مِمَّا يَكْسِبُونَ  

{فويل} شدة عذاب {للذين يكتبون الكتاب بأيديهم} أي مختلقاً من عندهم {ثم يقولون هذا من عند الله ليشتروا به ثمناً قليلا} من الدنيا وهم اليهود غيَّروا صفة النبي في التوراة وآية الرجم وغيرها وكتبوها على خلاف ما أنزل {فويل لهم مما كتبت أيديهم} من المختلق {وويل لهم مما يكسبون} من الرشا جمع رشوة.
quran:2:80 –

And they say, "Never will the Fire touch us, except for a few days." Say, "Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?"  

And they say, when the Prophet promised them the Fire, ‘the Fire shall not touch us, that is, afflict us, save a number of days’, only a short time of forty days: the same length of time their forefathers worshipped the calf, after which time it ˹the Fire˺ will cease. Say, to them Muhammad (s): ‘Have you taken with God a covenant?, a pledge from Him to this? God will not fail in His covenant, in this matter, or — nay — say you against God what you do not know? (a’ttakhadhtum: the conjunctive hamza has been omitted on account of the interrogative hamza sufficing).
القرآن:٢:٨٠ –

وَقَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَةً ۚ قُلْ أَتَّخَذْتُمْ عِنْدَ اللَّهِ عَهْدًا فَلَنْ يُخْلِفَ اللَّهُ عَهْدَهُ ۖ أَمْ تَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ  

{وقالوا} لما وعدهم النبيُّ النار {لن تمسَّنا} تصيبنا {النار إلا أياماً معدودة} قليلة أربعين يوماً مدة عبادة آبائهم العجل ثم تزول {قل} لهم يا محمد {أتخذتم} حذفت منه همزة الوصل استغناءً بهمزة الاستفهام {عند الله عهداً} ميثاقاً منه بذلك {فلن يُخلف الله عهده} به؟ لا {أم} بل {تقولون على الله ما لا تعلمون}.
quran:2:81 –

Yes, whoever earns evil and his sin has encompassed him - those are the companions of the Fire; they will abide therein eternally.  

Not so, it will touch you and you will abide therein; whoever earns evil, through associating another with God, and is encompassed by his transgression, in the singular and the plural, that is to say, it overcomes him and encircles him totally, for, he has died an idolater — those are the inhabitants of the Fire, therein abiding (khālidūn: this ˹plural noun˺ takes account of the ˹plural˺ import of man, ‘whoever’).
القرآن:٢:٨١ –

بَلَىٰ مَنْ كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ  

{بلى} تمسكم وتخلدون فيها {من كسب سيئة} شركاً {وأحاطت به خطيئته} بالإفراد والجمع أي استولت عليه وأحدقت به من كل جانب بأن مات مشركاً {فأولئك أصحاب النار هم فيها خالدون} روعي فيه معنى من.
quran:2:82 –

But they who believe and do righteous deeds - those are the companions of Paradise; they will abide therein eternally.  

And those who believe and perform righteous deeds — those are the inhabitants of Paradise, therein abiding.
القرآن:٢:٨٢ –

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ  

{والذين آمنوا وعملوا الصالحات أولئك أصحاب الجنة هم فيها خالدون}.
quran:2:83 –

And ˹recall˺ when We took the covenant from the Children of Israel, ˹enjoining upon them˺, "Do not worship except Allah; and to parents do good and to relatives, orphans, and the needy. And speak to people good ˹words˺ and establish prayer and give zakah." Then you turned away, except a few of you, and you were refusing.  

And, mention, when We made a covenant with the Children of Israel, in the Torah, where We said: ‘You shall not worship (a variant reading ˹for lā ta‘budūna˺ has ˹third person plural˺ lā ya‘budūn ˹‘they shall not worship’˺) any other than God (lā ta‘budūna illā Llāha is a predicate denoting a prohibition; one may also read lā ta‘budū ˹Worship you not˺); and to be good, and righteous, to parents, and the near of kin: here kinship is adjoined to parents; and to orphans, and to the needy; and speak well, ˹good˺ words, to men, commanding good and forbidding evil, being truthful with regard to the status of Muhammad (s), and being kind to them ˹sc. orphans and the needy˺ (a variant reading ˹for hasanan˺ has husnan, the verbal noun, used as a hyperbolic description); and observe prayer and pay the alms’, which you actually accepted, but, then you turned away, refusing to fulfil these ˹obligations˺ (here the second person address is used, but their forefathers are ˹still˺ meant); all but a few of you, rejecting it, like your forefathers.
القرآن:٢:٨٣ –

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ وَأَنْتُمْ مُعْرِضُونَ  

{و} اذكر {إذ أخذنا ميثاق بني إسرائيل} في التوراة وقلنا {لا تعبدون} بالتاء والياء {إلا الله} خبر بمعنى النهي، وقرئ: لا تعبدوا {و} أحسنوا {بالوالدين إحساناً} براً {وذي القربى} القرابة عطف على الوالدين {واليتامى والمساكين وقولوا للناس} قولا {حسناً} من الأمر بالمعروف والنهي عن المنكر والصدق في شأن محمد والرفق بهم، وفي قراءة بضم الحاء وسكون السين مصدر وصف به مبالغة {وأقيموا الصلاة وآتوا الزكاة} فقبلتم ذلك {ثم تولَّيتم} أعرضتم عن الوفاء به، فيه التفات عن الغيبة والمراد آباؤهم {إلا قليلا منكم وأنتم معرضون} عنه كآبائكم.
quran:2:84 –

And ˹recall˺ when We took your covenant, ˹saying˺, "Do not shed each other's blood or evict one another from your homes." Then you acknowledged ˹this˺ while you were witnessing.  

And when We made a covenant with you, and We said: ‘You shall not shed your own blood, spilling it by slaying one another; neither expel your own from your habitations’: let no one of you expel the other from his house; then you confirmed it, that is, you accepted this covenant, and you bore witness, upon your own souls.
القرآن:٢:٨٤ –

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وَلَا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنْتُمْ تَشْهَدُونَ  

{وإذ أخذنا ميثاقكم} وقلنا {لا تسفكون دماءكم} تريقونها بقتل بعضكم بعضاً {ولا تخرجون أنفسكم من دياركم} لا يخرج بعضكم بعضا من داره {ثم أقررتم} قبلتم ذلك الميثاق {وأنتم تشهدون} على أنفسكم.
quran:2:85 –

Then, you are those ˹same ones who are˺ killing one another and evicting a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do.  

Then there you are killing one another, and expelling a party of you from their habitations, conspiring (tazzāharūna: the original ta’ has been assimilated with the zā’; a variant reading has it without ˹the assimilation, that is, tazāharūna˺), assisting one another, against them in sin, in disobedience, and enmity, injustice, and if they come to you as captives (a variant reading ˹for usārā˺ has asrā), you ransom them (a variant reading ˹for tafdūhum˺ has tufādūhum), that is to say, you deliver them from captivity with money etc., and this ˹ransoming˺ was one of the things to which they were pledged; yet their expulsion was forbidden you (muharramun ‘alaykum ikhrājuhum is semantically connected to wa-tukhrijūna, ‘and expelling’, and the statement that comes in between is parenthetical, that is, ˹expulsion was forbidden you˺ in the same way that non-ransoming was forbidden you). Qurayza had allied themselves with the Aws, and the Nadīr with the Khazraj, but every member of an alliance would fight against a fellow ally, thus destroying each other’s homes and expelling one another, taking prisoners and then ransoming them. When they were asked: ‘Why do you fight them and then pay their ransom?’, they would reply, ‘Because we have been commanded to ransom’; and they would be asked, ‘So, why do you fight them then?’, to which they would say, ‘For fear that our allies be humiliated’; God, exalted, says: What, do you believe in part of the Book, that is, the part about ransom, and disbelieve in part?, namely, the part about renouncing fighting, expulsion and assistance ˹against one another˺; What shall be the requital of those of you who do that, but degradation, disgrace and ignominy, in the life of this world: they were disgraced when Qurayza were slewn and the Nadīr were expelled to Syria, and ordered to pay the jizya; and on the Day of Resurrection to be returned to the most terrible of chastisement? And God is not heedless of what you do (ta‘malūna, or read ya‘malūna, ‘they do’).
القرآن:٢:٨٥ –

ثُمَّ أَنْتُمْ هَٰؤُلَاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِنْكُمْ مِنْ دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَالْعُدْوَانِ وَإِنْ يَأْتُوكُمْ أُسَارَىٰ تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَٰلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ  

{ثم أنتم} يا {هؤلاء تقتلون أنفسكم} بقتل بعضكم بعضا {وتخرجون فريقا منكم من ديارهم تَظَّاهَرُونَ} فيه إدغام التاء في الأصل في الظاء، وفي قراءة بالتخفيف على حذفها تتعاونون {عليهم بالإثم} بالمعصية {والعدوان} الظلم {وإن يأتوكم أسارى} وفي قراءة أسرى {تَفْدُوهُمْ} وفي قراءة {تُفَادُوهُمْ} تنقذوهم من الأسر بالمال أو غيره وهو مما عهد إليهم {وهو} أي الشأن {محرَّم عليكم إخراجهم} متصل بقوله وتخرجون والجملة بينهما اعتراض: أي كما حرم ترك الفداء، وكانت قريظةُ حالفوا الأوسَ، والنضيرُ الخزرجَ فكان كل فريق يقاتل مع حلفائه ويخرب ديارهم ويخرجهم فإذا أسروا فدوهم، وكانوا إذا سئلوا لم تقاتلونهم وتفدونهم؟ قالوا أمرنا بالفداء فيقال فَلِمَ تقاتلونهم؟ فيقولون حياء أن تستذل حلفاؤنا. قال تعالى: {أفتؤمنون ببعض الكتاب} وهو الفداء {وتكفرون ببعض} وهو ترك القتل والإخراج والمظاهرة {فما جزاء من يفعل ذلك منكم إلا خزيٌ} هوان وذلّ {في الحياة الدنيا} وقد خزوا بقتل قريظة ونفي النضير إلى الشام وضرب الجزية {ويوم القيامة يردون إلى أشد العذاب وما الله بغافلِ عما يعملون} بالياء والتاء.
quran:2:86 –

Those are the ones who have bought the life of this world ˹in exchange˺ for the Hereafter, so the punishment will not be lightened for them, nor will they be aided.  

Those are the ones who have purchased the life of this world at the price of the Hereafter, by preferring the former to the latter — for them the punishment shall not be lightened, neither shall they be helped, ˹neither shall they be˺ protected against it.
القرآن:٢:٨٦ –

أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۖ فَلَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْصَرُونَ  

{أولئك الذين اشتروا الحياة الدنيا بالآخرة} بأن آثروها عليها {فلا يخفَّف عنهم العذاب ولا هم يُنصرون} يمنعون منه.
quran:2:87 –

And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it ˹not˺ that every time a messenger came to you, ˹O Children of Israel˺, with what your souls did not desire, you were arrogant? And a party ˹of messengers˺ you denied and another party you killed.  

And We gave Moses the Scripture, the Torah, and after him We sent successive messengers, that is, We sent them one after another, and We gave Jesus son of Mary the clear proofs, that is, the miracles of bringing the dead back to life and healing the blind and the leper, and We confirmed him, We strengthened him, with the Holy Spirit (the expression rūh al-qudus is an example of annexing ˹in a genitive construction˺ the noun described to the adjective ˹qualifying it˺, in other words, al-rūh al-muqaddasa), that is, Gabriel, ˹so described˺ on account of his ˹Jesus’s˺ sanctity; he would accompany him ˹Jesus˺ wherever he went; still you refuse to be upright, and whenever there came to you a messenger, with what your souls did not desire, ˹did not˺ like, in the way of truth, you became arrogant, you disdained to follow him (istakbartum, ‘you became arrogant’, is the response to the particle kullamā, ‘whenever’, and constitutes the interrogative, and is meant as a rebuke); and some, of them, you called liars, such as Jesus, and some you slay?, such as Zachariah and John (the present tenses ˹of these verbs˺ are used to narrate the past events ˹as though they were events in the present˺, in other words, ‘˹and some˺ you slew’).
القرآن:٢:٨٧ –

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِنْ بَعْدِهِ بِالرُّسُلِ ۖ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنْفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ  

{ولقد آتينا موسى الكتاب} التوراة {وقفيَّنا من بعده بالرسل} أي اتبعناهم رسولا في إثر رسول {وآتينا عيسى ابن مريم البينات} المعجزات كإحياء الموتى وإبراء الأكمه والأبرص {وأيدناه} قويناه {بروح القدس} من إضافة الموصوف إلى الصفة أي الروح المقدسة جبريل لطهارته يسير معه حيث سار فلم تستقيموا {أفكلما جاءكم رسول بما لا تهوى} تحب {أنفسُكم} من الحق {استكبرتم} تكبرتم عن إتباعه جواب كلما وهو محل الاستفهام، والمراد به التوبيخ {ففريقا} منهم {كذبتم} كعيسى {وفريقاً تقتلون} المضارع لحكاية الحال الماضية: أي قتلتم كزكريا ويحيى.
quran:2:88 –

And they said, "Our hearts are wrapped." But, ˹in fact˺, Allah has cursed them for their disbelief, so little is it that they believe.  

And they say, to the Prophet mockingly: ‘Our hearts are encased’ (ghulf is the plural of aghlaf), that is to say, wrapped up in covers and cannot comprehend what you say; God, exalted be He, says: Nay (bal introduces the rebuttal), but God has cursed them, removed them far from His mercy and degraded them when they rejected ˹the messengers˺, for their unbelief, which is not the result of anything defective in their hearts; and little will they believe (fa-qalīlan mā yu’minūn: the mā here is extra, emphasising the ‘littleness’ involved): that is, their belief is minimal.
القرآن:٢:٨٨ –

وَقَالُوا قُلُوبُنَا غُلْفٌ ۚ بَلْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَا يُؤْمِنُونَ  

{وقالوا} للنبي استهزاء {قلوبنا غُلْفٌ} جمع أغلف أي مغشاة بأغطية فلا تعي ما تقول قال تعالى: {بل} للإضراب {لعنهم الله} أبعدهم من رحمته وخذلهم عن القبول {بكفرهم} وليس عدم قبولهم لخلل في قلوبهم {فقليلا ما يؤمنون} ما زائدة لتأكيد القلة أي: إيمانهم قليل جداً.
quran:2:89 –

And when there came to them a Book from Allah confirming that which was with them - although before they used to pray for victory against those who disbelieved - but ˹then˺ when there came to them that which they recognized, they disbelieved in it; so the curse of Allah will be upon the disbelievers.  

When there came to them a Book from God, confirming what was with them, in the Torah, that is the Qur’ān — and they formerly, before it came, prayed for victory, for assistance, over the disbelievers, saying: ‘God, give us assistance against them through the Prophet that shall be sent at the end of time’; but when there came to them what they recognised, as the truth, that is, the mission of the Prophet, they disbelieved in it, out of envy and for fear of losing leadership (the response to the first lammā particle is indicated by the response to the second one); and the curse of God is on the disbelievers.
القرآن:٢:٨٩ –

وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ ۚ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ  

{ولما جاءهم كتاب من عند الله مصدق لما معهم} من التوراة: هو القرآن {وكانوا من قبل} قبل مجيئه {يستفتحون} يستنصرون {على الذين كفروا} يقولون اللهم انصرنا عليهم بالنبي المبعوث آخر الزمان {فلما جاءهم ما عرفوا} من الحق وهو بعثة النبي {كفروا به} جحداً وخوفاً على الرياسة وجوابُ لما الأولى دل عليه جواب الثانية {فلعنة الله على الكافرين}.
quran:2:90 –

How wretched is that for which they sold themselves - that they would disbelieve in what Allah has revealed through ˹their˺ outrage that Allah would send down His favor upon whom He wills from among His servants. So they returned having ˹earned˺ wrath upon wrath. And for the disbelievers is a humiliating punishment.  

Evil is that for which they sell their souls, that is, their share of the reward ˹in the Hereafter˺ (bi’samā, ‘evil is that ˹for˺ which’: mā here is an indefinite particle, representing ‘a thing’, and constitutes a specification qualifying the subject of ˹the verb˺ bi’s, ‘evil is’, the very thing being singled out for criticism); that they disbelieve in that, Qur’ān, which God has revealed, grudging (baghyan here is an object denoting reason for yakfurū, ‘they disbelieve’), that is, out of envy, that God should reveal (read either yunzil or yunazzil) of His bounty, the Inspiration, to whomever He will of His servants, to deliver the Message; and they were laden, they returned, with anger, from God for their disbelief in what He has revealed (the indefinite form, bighadabin, ‘with anger’, is used to emphasise the awesomeness ˹of the ‘anger’˺), upon anger, which they deserved formerly, when they neglected the Torah and disbelieved in Jesus; and for the disbelievers there shall be a humiliating chastisement.
القرآن:٢:٩٠ –

بِئْسَمَا اشْتَرَوْا بِهِ أَنْفُسَهُمْ أَنْ يَكْفُرُوا بِمَا أَنْزَلَ اللَّهُ بَغْيًا أَنْ يُنَزِّلَ اللَّهُ مِنْ فَضْلِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ ۖ فَبَاءُوا بِغَضَبٍ عَلَىٰ غَضَبٍ ۚ وَلِلْكَافِرِينَ عَذَابٌ مُهِينٌ  

{بئسما اشتروا} باعوا {به أنفسهم} أي حظها من الثواب، وما: نكرة بمعنى شيئاً تمييز لفاعل بئس والمخصوص بالذم {أن يكفروا} أي كفرهم {بما أنزل الله} من القرآن {بغياً} مفعول له ليكفروا: أي حسداً على {أن ينزل الله} بالتخفيف والتشديد {من فضله} الوحي {على من يشاء} للرسالة {من عباده فباءوا} رجعوا {بغضب} من الله بكفرهم بما أنزل والتنكيرُ للتعظيم {على غضب} استحقوه من قبل بتضييع التوراة والكفر بعيسى {وللكافرين عذاب مُهين} ذو إهانة.
quran:2:91 –

And when it is said to them, "Believe in what Allah has revealed," they say, "We believe ˹only˺ in what was revealed to us." And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, "Then why did you kill the prophets of Allah before, if you are ˹indeed˺ believers?"  

And when it was said to them, ‘Believe in what God has revealed, that is, the Qur’ān and other ˹Books˺, they said, ‘We believe in what was revealed to us’, that is, the Torah; and (wā, here indicates a circumstantial qualifier) they disbelieve in what is beyond that, what is other than that or what came afterwards, such as the Qur’ān; yet it is the truth (wa-huwa’l-haqqu is a circumstantial qualifier) confirming (musaddiqan, a second circumstantial qualifier for emphasis) what is with them. Say, to them: ‘Why then were you slaying the prophets of God formerly, if you were believers?’ in the Torah and in it you were forbidden to kill them: this address, concerning what their forefathers did, is directed towards those present at the time of our Prophet, on account of their approval of it ˹that is, of what the forefathers had done˺.
القرآن:٢:٩١ –

وَإِذَا قِيلَ لَهُمْ آمِنُوا بِمَا أَنْزَلَ اللَّهُ قَالُوا نُؤْمِنُ بِمَا أُنْزِلَ عَلَيْنَا وَيَكْفُرُونَ بِمَا وَرَاءَهُ وَهُوَ الْحَقُّ مُصَدِّقًا لِمَا مَعَهُمْ ۗ قُلْ فَلِمَ تَقْتُلُونَ أَنْبِيَاءَ اللَّهِ مِنْ قَبْلُ إِنْ كُنْتُمْ مُؤْمِنِينَ  

{وإذا قيل لهم آمِنوا بما أنزل الله} القرآن وغيره {قالوا نؤمن بما أنزل علينا} أي التوراة قال تعالى: {ويكفرون} الواو للحال {بما وراءه} سواه أو بعده من القرآن {وهو الحق} حال {مصدقاً} حال ثانية مؤكدة {لما معهم قل} لهم {فلم تقتلون} أي قتلتم {أنبياء الله من قبل إن كنتم مؤمنين} بالتوراة وقد نهيتم فيها عن قتلهم والخطاب للموجودين في زمن نبينا بما فعل آباؤهم لرضاهم به.
quran:2:92 –

And Moses had certainly brought you clear proofs. Then you took the calf ˹in worship˺ after that, while you were wrongdoers.  

And Moses came to you with clear proofs, miracles, such as the staff, his hand, and the parting of the sea; then you took to yourselves the calf, as a god, after him, after he had gone to the appointment, and you were evildoers, for taking it ˹in worship˺.
القرآن:٢:٩٢ –

وَلَقَدْ جَاءَكُمْ مُوسَىٰ بِالْبَيِّنَاتِ ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ وَأَنْتُمْ ظَالِمُونَ  

{ولقد جاءكم موسى بالبينات} بالمعجزات كالعصا واليد وفلق البحر {ثم اتخذتم العجل} إلَهاً {من بعده} من بعد ذهابه إلى الميقات، {وأنتم ظالمون} باتخاذه.
quran:2:93 –

And ˹recall˺ when We took your covenant and raised over you the mount, ˹saying˺, "Take what We have given you with determination and listen." They said ˹instead˺, "We hear and disobey." And their hearts absorbed ˹the worship of˺ the calf because of their disbelief. Say, "How wretched is that which your faith enjoins upon you, if you should be believers."  

And when We made a covenant with you, to act according to what is in the Torah, and raised over you the Mount, to drop it on you, when you had refused to accept it; We said, ‘Take forcefully, seriously and with effort, what We have given you, and listen’, to what you have been commanded, and be prepared to accept it, They said, ‘We hear, your words, and disobey’, your command; and they were made to drink the calf in their hearts, that is to say, the love of it ˹the golden calf˺ intoxicated their hearts in the way that wine does, on account of their unbelief. Say, to them: ‘Evil is that, thing, which your belief, in the Torah, enjoins on you, ˹in the way of˺ the worship of the ˹golden˺ calf, if you are believers’, in it, as you claim; meaning, you are not believers, for faith does not command that you worship the calf — their forefathers are meant here. Likewise, you do not believe in the Torah, because you have denied ˹the prophethood of˺ Muhammad (s), whereas faith in it does not command you to reject him.
القرآن:٢:٩٣ –

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ وَاسْمَعُوا ۖ قَالُوا سَمِعْنَا وَعَصَيْنَا وَأُشْرِبُوا فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ ۚ قُلْ بِئْسَمَا يَأْمُرُكُمْ بِهِ إِيمَانُكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ  

{وإذ أخذنا ميثاقكم} على العمل بما في التوراة {و} قد {رفعنا فوقكم الطور} الجبل حين امتنعتم من قبولها ليسقط عليكم وقلنا {خذوا ما آتيناكم بقوة} بجد واجتهاد {واسمعوا} ما تؤمرون به سماع قبول {قالوا سمعنا} قولك {وعصينا} أمرك {وأشربوا في قلوبهم العجل} أي خالط حبه قلوبهم كما يخالط الشراب {بكفرهم، قل} لهم {بئسما} شيئا {يأمركم به إيمانكم} بالتوراة عبادة العجل {إن كنتم مؤمنين} بها كما زعمتم. المعنى لستم بمؤمنين لأن الإيمان لا يأمر بعبادة العجل، والمراد آباؤهم: أي فكذلك أنتم لستم بمؤمنين بالتوراة وقد كذَّبتم محمداً والإيمان بها لا يأمر بتكذيبه.
quran:2:94 –

Say, ˹O Muhammad˺, "If the home of the Hereafter with Allah is for you alone and not the ˹other˺ people, then wish for death, if you should be truthful.  

Say, to them: ‘If the Abode of the Hereafter, that is, Paradise, with God is purely yours, that is, exclusively, and not for other people, as you allege, then long for death — if you speak truly’ (here both conditionals are connected to the verb tamannū, ‘long for’, so that the first is dependent upon the second, in other words, ‘If you speak truly when you claim that it is yours, then you will naturally incline to what is yours, and since the path to it is death, long for it ˹death˺’).
القرآن:٢:٩٤ –

قُلْ إِنْ كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِنْدَ اللَّهِ خَالِصَةً مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ  

{قل} لهم {إن كانت لكم الدار الآخرة} أي الجنة {عند الله خالصة} خاصة {من دون الناس} كما زعمتم {فتمنوا الموت إن كنتم صادقين} تعلق بتمنوا الشرطان على أن الأول قيد في الثاني أي إن صدقتم في زعمكم أنها لكم ومن كانت له يؤثرها والموصل إليها الموت فتمنوه.
quran:2:95 –

But they will never wish for it, ever, because of what their hands have put forth. And Allah is Knowing of the wrongdoers.  

But they will never long for it, because of that which their own hands have sent before them, as a result of their rejection of the Prophet (s), the consequence of their mendacity. God knows the evildoers, the disbelievers and He will requite them.
القرآن:٢:٩٥ –

وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ  

{ولن يتمنَّوه أبداً بما قدمت أيديهم} من كفرهم بالنبي المستلزم لكذبهم {والله عليم بالظالمين} الكافرين فيجازيهم.
quran:2:96 –

And you will surely find them the most greedy of people for life - ˹even˺ more than those who associate others with Allah. One of them wishes that he could be granted life a thousand years, but it would not remove him in the least from the ˹coming˺ punishment that he should be granted life. And Allah is Seeing of what they do.  

And you shall find them (the lām of la-tajidannahum is for oaths) the people most covetous of life, and, more covetous of it than, the idolaters, who reject the ˹idea of the˺ Resurrection, for the former know that their journey’s end will be the Fire, while the idolaters do not believe even in this; any one of them would love, wishes, that he might be given life for a thousand years (law yu‘ammar, ‘˹if only˺ he might be given life’: the particle law, ‘if only’, relates to the verbal noun and functions with the sense of an, ‘that’, and together with its relative clause explains the ˹implicit˺ verbal noun in the object of the verb yawaddu, ‘he would love’); yet, any one of them, his being given life (an yu‘ammara, ‘that he should be given life’, constitutes the subject of the verb muzahzihihi, ‘that it should budge him’ ˹this verb comes later˺, as though it were ta‘mīruhu, ‘the giving of life to him’) shall not budge, remove, him from the chastisement, of the Fire. God sees what they do (ya‘malūna may be alternatively read ta‘malūna, ‘you do’), and will requite them. ˹‘Abd Allāh˺ Ibn Sūryā asked the Prophet (s), or ‘Umar ˹b. al-Khattāb˺, about which angel brings down the revelation, and he replied that it was Gabriel; he ˹Ibn Sūryā˺ then said, ‘He is our enemy, because he brings chastisement with him; had it been Michael, we would have believed in him, because he brings fertility and security.’ Then, the following was revealed:
القرآن:٢:٩٦ –

وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَنْ يُعَمَّرَ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ  

{ولتجدنهم} لام قسم {أحرص الناس على حياة و} أحرص {من الذين أشركوا} المنكرين للبعث عليها لعلمهم بأن مصيرهم النار دون المشركين لإنكارهم له {يودُّ} يتمنى {أحدهم لو يعمر ألف سنة} لو مصدرية بمعنى أن وهي بصلتها في تأويل مصدر مفعول يود {وما هو} أي أحدهم {بمزحزحه} مبعده {من العذاب} النار {أن يعمَّر} فاعل مزحزحه أي تعميره {والله بصير بما يعملون} بالياء والتاء فيجازيهم وسأل ابن صوريا النبي أو عمر عمن يأتي بالوحي من الملائكة فقال جبريل فقال هو عدونا يأتي بالعذاب ولو كان ميكائيل لآمنا لأنه يأتي بالخصب والسلم فنزل:
quran:2:97 –

Say, "Whoever is an enemy to Gabriel - it is ˹none but˺ he who has brought the Qur'an down upon your heart, ˹O Muhammad˺, by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers."  

Say, to them: ‘Whoever is an enemy to Gabriel, let him die in exasperation — he it was that brought it, the Qur’ān, down upon your heart by the leave, by the command, of God, confirming what was before it, of scriptures, a guidance, from error, and good tidings, of Paradise, for the believers.
القرآن:٢:٩٧ –

قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ  

{قل} لهم {من كان عدوّاً لجبريل} فليمت غيظاً {فإنه نزَّله} أي القرآن {على قلبك بإذن} بأمر {الله مصدقاً لما بين يديه} قلبه من الكتب {وهدىً} من الضلالة {وبشرى} بالجنة {للمؤمنين}.
quran:2:98 –

Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then indeed, Allah is an enemy to the disbelievers.  

Whoever is an enemy to God and His angels and His messengers, and Gabriel (read Jibrīl or Jabrīl, Jibra’il or Jabra’il, Jibra’īl or Jabra’īl), and Michael (Mīkāl, also read Mīkā’īl, or Mīkā’il; a supplement to malā’ikatihi, ‘His angels’, an example of the specific being supplemented to the collective) — then surely God is an enemy to the disbelievers’ (He says ‘to the disbelievers’ instead of ‘to them’ in order to point out their status).
القرآن:٢:٩٨ –

مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ اللَّهَ عَدُوٌّ لِلْكَافِرِينَ  

{من كان عدواً لله وملائكته ورسله وجبريل} بكسر الجيم وفتحها بلا همز وبه بياء ودونها {وميكال} عطف على الملائكة من عطف الخاص على العام وفي قراءة ميكائيل بهمزة وياء وفي أخرى بلا ياء {فإن الله عدوٌ للكافرين} وأوقعه موقع لهم بياناً لحالهم.
quran:2:99 –

And We have certainly revealed to you verses ˹which are˺ clear proofs, and no one would deny them except the defiantly disobedient.  

And We have revealed to you, O Muhammad (s), clear proofs, lucid ˹ones˺ (bayyinātin, ‘clear proofs’, is a circumstantial qualifier; this was in response to Ibn Sūryā saying to the Prophet (s), ‘You have not brought us anything’); and none disbelieves in them except the wicked, these have disbelieved in them.
القرآن:٢:٩٩ –

وَلَقَدْ أَنْزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ ۖ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ  

{ولقد أنزلنا إليك} يا محمد {آيات بينات} أي واضحات حال، رد لقول ابن صوريا للنبي ما جئتنا بشيء {وما يكفر بها إلا الفاسقون} كفروا بها.
quran:2:100 –

Is it not ˹true˺ that every time they took a covenant a party of them threw it away? But, ˹in fact˺, most of them do not believe.  

Why, whenever they make a covenant, with God that they will believe in the Prophet (s) when he appears, or that they will not give assistance to the idolaters against the Prophet (s), does a party of them reject it?, cast it away repudiating it (this is the response to the clause beginning with kullamā, the interrogative of rebuke). Nay (bal indicates a transition), but most of them are disbelievers.
القرآن:٢:١٠٠ –

أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَبَذَهُ فَرِيقٌ مِنْهُمْ ۚ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ  

{أو كلما عاهدوا} الله {عهداً} على الإيمان بالنبي إن خرج، أو النبيَّ أن لا يعاونوا عليه المشركين {نبذه} طرحه {فريق منهم} بنقضه، جواب كلما وهو محل الاستفهام الإنكاري {بل} للانتقال {أكثرهم لا يؤمنون}.