بسم الله الرحمن الرحيم

Transcription
Bismi Allahi alrrahmani alrraheemi
Edip-Layth
In the name of God, the Gracious, the Compassionate.
The Monotheist Group
In the name of God, the Almighty, the Merciful.
Muhammad Asad
In the name of God, The Most Gracious, The Dispenser of Grace:
Rashad Khalifa
In the name of GOD, Most Gracious, Most Merciful. ,
Shabbir Ahmed
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Çeviriyazı
Bismillâhir rahmânir rahîm.
Edip Yüksel
Rahman, Rahim Allah'ın ismiyle
Yaşar Nuri Öztürk
Rahman ve Rahim Allah'ın adıyla...
Muhammed Esed
RAHMÂN, RAHÎM ALLAH ADINA
Ali Bulaç
Rahman ve Rahim olan Allah'ın adıyla

2:1 الم

2:1 alm
Transcription (English)
2:1 Alif-lam-meem
Edip-Layth (Quran: A Reformist Translation)
2:1 A1L30M401

Note 1

A1L30M40. The meaning of 14 different combinations of alphabet letters/numbers initializing 29 chapters of the Quran remained a secret for centuries until 1974. Many scholars attempted to understand the meaning of these initial letters with no results. A computerized study that started in 1969 revealed in 1974 a 19-based mathematical design that was prophesied in Chapter 74. The frequency of the 14 alphabet letters in 14 different combinations that initialize 29 chapters are an integral part of this mathematical structure.

Arabs, during the time of revelation, did not use what we now know as Arabic Numerals. A notable book, The Universal History of Numbers by George Ifrah, dedicates Chapters 17-19 to ancient numerical systems, titled: Letters and Numbers, The Invention of Alphabetic Numerals and Other Alphabetic Number-Systems. The book provides extensive information on the Hebrew, Armenian, Phoenician, Greek, Syriac, Arabic, and Ethiopian Alphabetic Numerals. According to historical evidence, during the era of Muhammed, Arabs were using their alphabet as their numbering system. The Arabic alphabet then was arranged differently and was named after its first four letters, ABJaD. Each of the 28 letters of the alphabet corresponded to a different number starting from 1 to 9, from 10 to 90, and then from 100 to 1000. When Arabs started adopting Hindu numerals in 760 AC, long after the revelation of the Quran, they abandoned their alphabet/numeral system in favor of a pedagogically arranged alphabet, which is currently in use. Below is the list of the 28 Arabic letters/numbers. When they are put next to each other, their numerical values are added to each other to attain a total number. For instance, the numerical value of ALLaH (God) is 1+30+30+5=66, of ShaHYD (Witness) is 300+5+10+4=319, and of WAHiD (One) is 6+1+8+4=19. (The word WAHiD is missepelled as WaHiD in modern manuscripts. But the oldest available manuscripts and numerous oldest fragments uses the word with Alif, as WAHiD)

Thus, the Quran is not only a literary book, but also a book made of numbers. The numerical structure of the Quran has two features: intertwined patterns among the physical frequency of its literary units, such as letters, words, phrases, verses, and chapters AND intertwined patterns among the numerical values (ABJaD) of these literary units. Considering the relevancy of the common meaning of words and letters during the time of revelation, we cannot ignore the fact that the combinations of letters that initialize 29 chapters are primarily numbers. After Arabs commonly adopted the Indian numerals in the 9th century, unfortunately, the numerical system prevalent during the revelation became an antique abused by charlatan psychics, and astrologists. It is ironic that an innovation (today's Arabic numerals) replaced the original (ABJaD), but through the passage of time people started considering the original to be the innovation! The allergy of Muslim scholars to ABJaD and its use in the Quran, does not allow them to open their eyes to marvels of the numerically structured book (83:7).

To verify and witness the mathematical system of the Quran, one does not need to know Arabic, though the knowledge of Arabic might increase the magnitude of its appreciation. Though there are hundreds of examples of the 19-based mathematical system, there are surely many still out there yet to be discovered. Meanwhile, there are also some issues that need to be resolved; for instance, the count of the letter Alif still remains to be settled. We know the mathematical structure of the Quran verifies both the extraordinary nature of the text and its miraculous preservation from tampering. However, the system still involves the entire Quran and we have yet to discover a miraculous system verifying the divinity and authenticity of each chapter, independently.

Observers reacting to this prophetic feature fall into three main groups: 1) unappreciative skeptics or fanatic religionists who reject its existence without sufficient investigation; 2) appreciative seekers of truth who witness it and experience a paradigm change; and 3) gullible people who are impressed by it without fully appreciating the statistical facts and consequently indulge in "discovering" their own "miracles" through arbitrary numerical manipulations and jugglery. Ironically, the third group’s exaggerated claims serve as justification for the first group’s beliefs. For more information on this issue, please visit, 19.org.

See 74:1.

The Monotheist Group (The Quran: A Monotheist Translation)
2:1 ALM.
Muhammad Asad (The Message Of Quran)
2:1 Alif. Lam. Mim.1

Note 1
Regarding the possible significance of the single letters called al-muqatta`at, which occur at the beginning of some surah of the Qur'an, see Appendix II, where the various theories bearing on this subject are discussed.
Rashad Khalifa (The Final Testament)
2:1 A.L.M.1 ,

Note 1
These initials remained a divinely guarded secret for 1400 years. Now we recognize them as a major component of the Quran's mathematical miracle(see Appendices 1, 2, 24, and 26). The meaning of A.L.M. is pointed out inVerse 2: "This scripture is infallible." This is incontrovertibly provenby the fact that the frequencies of occurrence of these three initials in this sura are 4502, 3202, and 2195,respectively. The sum of these numbers is 9899, or 19x521. Thus, these mostfrequent letters of the Arabic language are mathematically placed accordingto a superhuman pattern. These same initials also prefix Suras 3, 29, 30,31, and 32, and their frequencies of occurrence add up to multiples of 19in each one of these suras.
Shabbir Ahmed (Quran As It Explains Itself)
2:1 A.L.M. Alif-Laam-Meem. (Allah, Lateef the Unfathomable, Majeed the Magnificent, knows and understands your needs.)1

Note 1


This is the 2nd Surah of the Qur’an. It has 286 verses. The cow is merely one of the many quadrupeds made useful and subservient to mankind. The title of a Chapter or Surah of the Qur’an is important mainly for reference purposes. Therefore, we find most Surahs dealing with very diverse concepts completely unrelated to their titles. One major exception is Surah 12 Yousuf that describes the inspiring story of Prophet Yousuf (Joseph son of Jacob). But even that continues to give us very diverse concepts and guiding principles to reflect upon. Also, in the last several short Surahs of the Qur’an the title usually becomes the main center of discussion.



Proper understanding of this most detailed Surah Al-Baqarah will enable the reader to become familiar with the basic concepts and the true meanings of the Qur’anic terminology according to the Quraish dialect. The semantics and nuances of the language of revelation are not only interesting but mandatory for accurate understanding. Like the QXP in its entirety, my humble rendition of this Surah is not a literal translation, but an understanding from the Big Picture of the Qur’an without compromising the literary meanings.



BISMILLAHIRRAHMANIRRAHEEM



With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness



2:2 ذلك الكتب لا ريب فيه هدى للمتقين

Transcription (English)
2:2 Thalika alkitabu larayba feehi hudan lilmuttaqeena
Edip-Layth (Quran: A Reformist Translation)
2:2 This is the book in which there is no doubt, a guide for the conscientious.
The Monotheist Group (The Quran: A Monotheist Translation)
2:2 That is the Book in which there is no doubt, a guidance for the righteous.
Muhammad Asad (The Message Of Quran)
2:2 THIS DIVINE WRIT - let there be no doubt about it is [meant to be] a guidance for all the God-conscious.2

Note 2
The conventional translation of muttqi as "God-fearing" does not adequately render the positive content of this expression - namely, the awareness of His all-presence and the desire to mould one's existence in the light of this awareness; while the interpretation adopted by some translators, "one who guards himself against evil" or "one who is careful of his duty", does not give more than one particular aspect of the concept of God-consciousness.
Rashad Khalifa (The Final Testament)
2:2 This scripture is infallible; a beacon for the righteous;,
Shabbir Ahmed (Quran As It Explains Itself)
2:2 (Here is the guidance you asked for.) This is a Book whereof there is absolutely no doubt concerning its authority and authenticity. And it leaves no doubts lingering in a seeking mind. It is a Guide for those who wish to journey through life in honor and security.2

Note 2
Rayib includes the meanings given in the first three lines. This Divine Writ, Al-Qur’an, is a Monograph that, when studied with an open mind, humility and sincerity, finds its own way from the mind to the heart. You will soon notice, as you proceed, that this scripture leaves no lingering doubts in a sincere, seeking mind. If you remember that this is a Book of guidance and treat it as such, the glittering reality will dawn upon you that this is a beacon of light! It is a Guide for all those who wish to journey through life in honor and security - Recorded on parchment ‘Raqq’ by honorable scribes appointed by the Messenger. 52:2, 80:11. The Almighty Himself guarantees the truth of this revelation, its explanation and its preservation. It is absolutely free of contradictions. Al-Qur’an = The Lecture or Monograph that finds its own way to sincere hearts, becoming Az-Zikr = The Reminder. 4:82, 10:37, 15:9, 29:48, 32:2, 52:2, 75:17, 80:11

2:3 الذين يؤمنون بالغيب ويقيمون الصلوة ومما رزقنهم ينفقون

Transcription (English)
2:3 Allatheena yu/minoona bialghaybiwayuqeemoona alssalata wamimma razaqnahumyunfiqoona
Edip-Layth (Quran: A Reformist Translation)
Those Who Acknowledge; Those Who Do Not Appreciate; And The Hypocrites2:3 Those who acknowledge the unseen, and observe the contact prayer (sala), and from Our provisions to them, they spend.2 3

Note 2

We translated the word yuminun as "they acknowledge." The verbs and adjectives generated from the root AMaNa have been translated with different forms of the word “believe.” However, ”believe” does not accurately describe the positive meaning ascribed to the root AMaNa by the Quran. According to the Quran, guesswork, wishful thinking, following the majority, and believing without investigation and evidence, are not acts of AMaNa. The majority of people, according to the Quran, do not YuMiNun (11:17; 12:103; 13:1; 40:59). Knowing that the majority of people do "believe in God" or believe in some form of religious teachings, choosing to translate the appropriate Quranic phrase, say in 12:103, as "the majority of people do not believe" creates a contradiction. Belief in something, according to its common usage, may not need reasoning or acknowledgement of truth, but acknowledgement implies an intellectual process to search for and find the truth. Muminun are rational monotheists. No wonder the Quran repeats all the derivatives of the word AMN (acknowledge) 811 times, while repeating all the derivatives of ALM (know) 782 times and of ARF (recognize) 29 times, totaling the same amount of times AMN (acknowledge) is mentioned, that is, 811.

This verse, evaluated within the context of the Quranic precepts, does not mean that we should believe without evidence. The Quran categorically rejects blind faith or credulity (17:36). Unfortunately, the word belief or faith is commonly used as a euphemism for wishful thinking or joining the closest, the most crowded, the laudest bandwagon. Those who cannot justify their faith through deductive or inductive arguments, and those who cannot provide compelling reasons for why they believe certain dogmas and disbelieve others, are not considered muminun according to the definition of the word as used in the Quran. If the author of the scripture is also the creator of nature, and if it is He who is rewarding us with scientific knowledge and technology when we rationally and empirically investigate its laws, then why would He discourage us from using our mind and senses to investigate claims about Him and words attributed to Him? Otherwise, schizophrenia or inconsistency become divine attributes. God is not at the end of a dark tunnel of blind faith; but we can discover and get in touch with Him by tuning our minds and hearts to receive His message broadcast in the frequency of wisdom and knowledge. Therefore, according to the contextual semantics of the Quran, faith or belief denote conviction as a result of reason and compelling evidence. Thus, to distinguish the Quranic terminology of belief and faith from its common usage, we preferred the word "acknowledge."

A philosophical argument regarding the attributes of God is worth discussing. Plotinus, Moses Maimonides, and later Liebniz asserted that as imperfect beings we could not know God. How can limited creatures like us comprehend divine attributes? This is a fair question. Indeed, knowing or comprehending God is far beyond our capabilities. Do we really comprehend the meaning of Infinity, Perfection, Omnipotence, or Omniscience? Do we really understand existence of a First Cause beyond time and space? It is no easier to describe and comprehend God than to describe and comprehend the Singularity of the Big Bang or multiple universes, or quantum physics. As the Catholic philosopher, St. Augustine, cleverly argued, when we claim we do not comprehend perfection, we show that we understand the meaning of the word, for if we did not understand its meaning and implication, we would not be able to claim that we do not comprehend it. Understanding the meaning of a word or attribute without fully comprehending it is interesting. It might simply mean that we mentally distinguish a set from other sets without knowing all its members.

However, we can get a limited idea about Singularity through its offspring or effects; similarly, we can get an idea about God through His creation. Thus, all the attributes of God that we use are related and limited to our environment and to us. To water molecules, the most important attribute of God might be COHA, the Combiner of Oxygen and Hydrogen Atoms, or the Evaporator. To a whale, it might be the Creator of Planktons. To the stars in the galaxies, it is the Designer of Fission, Creator of Gravity, or Gravity itself. Not only are we limited in comprehending attributes that are related to us, but we are also unable to comprehend an infinite number of attributes, in relation to other creatures, possible universes, or God Himself. Our language is limited to our common experiences through the five senses and by the knowledge we gather through deductive and inductive inferences. Obviously, concepts, beings, and events beyond our experience and inferences cannot be communicated via human language; it would be akin to attempting to describe the colors of the rainbow to a group of congenitally blind people.

Nevertheless, possibility does not mean probability, let alone reality. Just as lack of direct evidence does not prove the existence of an asserted event or being, similarly not all proofs depend on direct evidence. The verse refers to the events and things whose existence and nature can be accepted through indirect evidence or inferences. These evidences and inferences are substantiated by a combination of verifiable and falsifiable objective hypotheses as well as personal experiences in harmony with their objective counterparts (41:53). Furthermore, the Quran acknowledges the maxim that extraordinary claims needs extraordinary evidence and it thus informs us that all of God's prophets and messengers were supported by ayat, that is, signs, evidences, or miracles (2:211; 6:4; 11:64; 13:38; 29:50; 79:20). Though the Quran criticizes the dogmatic and prejudiced challenge of unappreciative people against a messenger to demonstrate miracles, it approves of the requests by the sincere seekers of the truth to witness miracles to remove doubts from their hearts. Moreover, the Quran deems appreciation of miracles as a sign of intelligence and objective thinking (2:118; 7:146).

Not only do our five senses have limited capacity, their numbers too are most likely limited; we could have sixth, seventh, or more senses. A person blind from birth can never imagine the nature of color. If all humans were blind, the stars and galaxies, and almost the entire universe would disappear. The rare sighted person would not be able to prove the existence of stars to the blind majority; the entire universe would thus be considered a metaphysical concept by the all-blind scientific community. In an island inhabited by deaf people, a hearing person might be able to prove his extraordinary ability to detect sound, but he would never be able to make the deaf experience a similar auditory effect. It is possible there are, perhaps, beings that can only be detected by sixth, seventh, or Nth senses.

The Arabic word ghayb means things, events, and facts that are beyond the reach of our five senses or beyond our access in time and space (31:34). There are known knowns, known unknowns, and unknown unknowns. Hundreds of years ago, bacteria, viruses, radio waves, genes, the sex of a child before birth, black holes, and subatomic particles were beyond our perception and knowledge. Our five senses and our brain have a limited ability to perceive the external world, which we presume to exist; for instance, we cannot hear all sound waves and even dogs have a more acute hearing sense than us. We cannot see most of the spectrum of light; many animals or modern technological devices, such as radio and TV, are much better in their reception. Similarly, our nose cannot detect all the odor molecules; some insects are much better in smelling. Our knowledge of the world helps us invent and improve devices that increase the domain and range of our five senses and these new horizons, in turn, increase our knowledge further and help us invent newer devices. This perpetual process, as a byproduct, rewards us with technology, which we might use for good or bad ends.

A reminder to English-speaking readers: In Arabic, the pronoun "he" or "she" does not necessarily mean male or female, though the use of "she" is more restricted (for instance, see 16:97). Like in French, all Arabic words are grammatically feminine or masculine. Though God is referred by Arabic pronoun HU (He or It), God is never considered male. Christendom, greatly influenced by St. Paul's story of an incarnated god, has a propensity to envision God as a sort of Superman. No wonder Christian cartoonists depict God as a bearded old man. According to the Quran, God is beyond anything that we can imagine (42:11; 6:103). We entertained the idea of using the pronoun IT rather than HE for God, but we abandoned it since we thought it would create confusion.


Note 3

All the necessary details of the Sala prayer are provided by the Quran. See, the Appendix titled Sala Prayer According to the Quran. You may visit www.islamicreform.org, www.19.org, or www.free-minds.org to read articles or to participate in forum discussions on this issue.

The Monotheist Group (The Quran: A Monotheist Translation)
2:3 Those who believe in the unseen, and hold the contact prayer, and from Our provisions to them they spend.
Muhammad Asad (The Message Of Quran)
2:3 Who believe in [the existence of] that which is beyond the reach of human perception,3 and are constant in prayer, and spend on others out of what We provide for them as sustenance;4

Note 3
Al-ghayb (commonly, and erroneously, translated as "the Unseen") is used in the Qur'an to denote all those sectors or phases of reality which lie beyond the range of human perception and cannot, therefore, be proved or disproved by scientific observation or even adequately comprised within the accepted categories of speculative thought: as, for instance, the existence of God and of a definite purpose underlying the universe, life after death, the real nature of time, the existence of spiritual forces and their inter-action, and so forth. Only a person who is convinced that the ultimate reality comprises far more than our observable environment can attain to belief in God and, thus, to a belief that life has meaning and purpose. By pointing out that it is "a guidance for those who believe in the existence of that which is beyond human perception", the Qur'an says, in effect, that it will - of necessity - remain a closed book to all whose minds cannot accept this fundamental premise.

Note 4
Ar-rizq ("provision of sustenance") applies to all that may be of benefit to man, whether it be concrete (like food, property, offspring, etc.) or abstract (like knowledge, piety, etc.). The "spending on others" is mentioned here in one breath with God-consciousness and prayer because it is precisely in such selfless acts that true piety comes to its full fruition. It should be borne in mind that the verb anfaqa (lit., "he spent") is always used in the Qur'an to denote spending freely on, or as a gift to, others, whatever the motive may be.
Rashad Khalifa (The Final Testament)
Three Categories of People (1) The Righteous2:3 who believe in the unseen, observe the Contact Prayers (Salat)2 , and from our provisions **to them, they give to charity.,

Note 2
When God uses the plural tense, this indicates that other entities, usually the angels, are involved. When God spoke to Moses, the singular formwas used (20:12). See Appendix 10.
Shabbir Ahmed (Quran As It Explains Itself)
2:3 Those who (wish to journey through life in honor and security), believe in the Unseen, and establish the System of Salaat in which the following of Divine commands is facilitated, and keep open for others the resources that We have granted them.3

Note 3
Establishing Salaat = The System in which Permanent Moral Values rule the hearts and minds of men and women. There are neither masters nor subjects in such a system, since therein prevails the Rule of Law. 2:177, 22:41, 94:7. Al-Ghayeb = The Unseen: The likeness of a seed that is beneath the soil hidden from a farmer’s view. Yet the farmer believes that given proper environment and care the seed will sprout. 9:119, 57:20, 89:27. Salaat = To follow closely, like a runner-up Musalli follows the winning horse Saabiq =Follow God’s commands closely. Aqimussallat = Establish the System that facilitates the following of Divine Commands. Zakaat = The Just Economic Order where everyone works according to one’s capacity and is compensated according to the needs. People spend on others or give to the Central Authority Islamic government whatever is surplus 2:219. And they do so whenever they earn any income 6:141. The System of Zakaat is managed by the Central Authority that ensures the development of the individuals and the society. The 2.5 percent annual mandatory charity is a non-Qur’anic concept that trivializes the comprehensive Qur’anic System of Zakaat. Also, the problems of Fiqh minor but confusing and contradictory jurisprudential details about what and who are exempt and what and who are not exempt etc, make the manmade Zakaat an absolute impossibility. For example, a man with an ounce of gold should not pay Zakaat, but a poor man with 52.5 ounces of silver, the value of which is less than 10% of the former instance, must pay! No wonder, God warns us not make His verses a laughing stock. The Central Authority can vary this percentage according to the changing times and needs of the society. Charity or Sadaqaat are meant only for the interim period whenever the Divinely Prescribed System of Life is not yet in place. For Central Authority, the Qur’an uses the terms Allah and Rasool 3:32. After the exalted Rasool Messenger, it is obligatory upon the believers to elect their leadership through a consultative process in a manner suitable for the times. The basic difference between the western democracy and the Islamic government: Any legislation can pass with the majority approval in the manmade constitutional democracy. But no law can pass contradicting the Qur’an in a truly Islamic State. That is one reason why the Qur’an generally gives us the basic Rules with details to be decided by people with mutual consultation according to changing times. 42:38. For God’s Right = Divinely ordained right of the poor, see 6:141, 11:64, 55:10

2:4 والذين يؤمنون بما انزل اليك وما انزل من قبلك وبالءاخرة هم يوقنون

Transcription (English)
2:4 Waallatheena yu/minoona bimaonzila ilayka wama onzila min qablika wabial-akhiratihum yooqinoona
Edip-Layth (Quran: A Reformist Translation)
2:4 Those who acknowledge what was sent down to you, and what was sent down before you, and regarding the Hereafter they are certain.4

Note 4

Previous scriptures still contain the divine message even though they were intentionally or unintentionally tampered by humans during the process of oral transmission, collection, writing, duplication, translations, translations of translations, revisions and re-revisions of the translations. Both the Torah (the Old Testament) and Injeel (Gospels) promote monotheism (Deuteronomy 6:4-5 , Mark 12:29-30 ). Theological distortions can be easily identified the light of the Quran or via modern textual criticism, such as the work of Bart Ehrman and Bruce Metzger. See 2:59, 79; 5:13; 7:162.

The Monotheist Group (The Quran: A Monotheist Translation)
2:4 And those who believe in what was sent down to you, and what was sent down before you, and regarding the Hereafter they are certain.
Muhammad Asad (The Message Of Quran)
2:4 And who believe in that which has been bestowed from on high upon thee, [O Prophet,] as well as in that which was bestowed before thy time:5 for it is they who in their innermost are certain of the life to come!

Note 5
This is a reference to one of the fundamental doctrines of the Qur'an: the doctrine of the historical continuity of divine revelation. Life - so the Qur'an teaches us - is not a series of unconnected jumps but a continuous, organic process: and this law applies also to the life of the mind, of which man's religious experience (in its cumulative sense) is a part. Thus, the religion of the Qur'an can be properly understood only against the background of the great monotheistic faiths which preceded it, and which, according to Muslim belief, culminate and achieve their final formulation in the faith of Islam.
Rashad Khalifa (The Final Testament)
2:4 And they believe in what was revealed to you, and in what was revealed before you3 , and with regard to the Hereafter, they are absolutely certain.,

Note 3
Despite severe distortions that afflicted the previous scriptures, God's truth can still be found in them. Both the Old Testament and the New Testamentstill advocate absolute devotion to God ALONE (Deuteronomy 6:4-5 , Mark 12:29-30 ).All distortions are easily detectable.
Shabbir Ahmed (Quran As It Explains Itself)
2:4 And those who choose to believe in what has been revealed to you (O Messenger) and in the (truth in) what was revealed before your times. And they have conviction in the Law of Requital, and, therefore, in the life Hereafter.4

Note 4
Similar were the blessed people who believed in and followed the previous scriptures. Men and women of understanding use their faculty of reasoning and understand that human intellect is not boundless. It can tell people what is, but it cannot tell what ought to be. The human intellect is also affected by emotional, cultural and environmental conditions. Furthermore, direct revelation from the Creator economizes human effort and saves them time on trial and error. They also realize that life is no vain sport. It has a sublime purpose and keeps evolving like everything else in the Cosmos. So, the death of the human body is only a transition to a higher form of life for the human ‘self’. Thus, they have conviction in the Hereafter. This can be likened to the birth of a baby who leaves the mother’s womb and moves on to a new and higher level of existence. Anyone failing to understand the Eternity of the Nafs ‘Self’ -commonly termed as 'Soul', bars himself from seeing life in its totality and, therefore, toils through this life without a higher objective. 2:185, 6:73, 7:52, 7:157, 10:4, 21:10, 21:24, 40:11, 45:4, 67:2. “Confirming the truth in what they have” points to human touch in the Bible even before Prophet Muhammad’s times. See verses 2:75, 2:101, 3:70, 3:78, 3:186, 5:13, 5:41, 6:91, 9:31, 61:7

2:5 اولئك على هدى من ربهم واولئك هم المفلحون

Transcription (English)
2:5 Ola-ika AAala hudan minrabbihim waola-ika humu almuflihoona
Edip-Layth (Quran: A Reformist Translation)
2:5 These are the ones guided by their Lord, and these are the winners.
The Monotheist Group (The Quran: A Monotheist Translation)
2:5 These are the ones guided by their Lord, and these are the successful ones.
Muhammad Asad (The Message Of Quran)
2:5 It is they who follow the guidance [which comes from their Sustainer; and it is they, they who' shall attain to a happy state!
Rashad Khalifa (The Final Testament)
2:5 These are guided by their Lord; these are the winners.,
Shabbir Ahmed (Quran As It Explains Itself)
2:5 They are the ones who walk on a path lighted by their Lord, and they are the ones whose crops of effort will flourish and they will truly prosper.5

Note 5
Muflihoon from Fallaah = Farmer who ploughs the earth for seeding and gets an abundant crop in return. Huda minr-Rabb = The Lord’s light = This Qur’an to which one must turn with an open mind. Those who approach it without clearing their minds of pre-conceived notions will fail to “touch” this Book. For, that frame of mind defies reason and logic. 4:88, 5:15, 23:1, 24:35, 31:2, 42:5, 56:79

2:6 ان الذين كفروا سواء عليهم ءانذرتهم ام لم تنذرهم لا يؤمنون

Transcription (English)
2:6 Inna allatheena kafaroo sawaonAAalayhim aanthartahum am lam tunthirhum layu/minoona
Edip-Layth (Quran: A Reformist Translation)
2:6 As for those who do not appreciate, whether you warn them or do not warn them, they will not acknowledge.5

Note 5

Those who decide to reject God and/or His message will be able to do so in accordance to God's system designed to test the result of one’s free will to choose good or evil, to choose freedom by submitting to the Truth or slavery by submitting to falsehood (2:37; 57:22). As long as individuals follow the religion of their parents or societies on faith, without critical evaluation, they will not be able to witness the divine evidence nor will they be guided to the truth (6:110). For a brief discussion on the freedom of choice, please see our discussion on 57:22.

The Quran delineates three categories of people in the context of their reaction to the truth: Acknowledgers, Rejecters, and Hypocrites. The first and second groups are associated to each other because they are opposites while the third group is associated with the first two since it resembles both. The actions of acknowledgers associate them with paradise according to cause and effect. According to the cause-and-effect rule of association, the actions of unappreciative rejecters and hypocrites lead them to hell.

We translated the word KaFeRun as "ingrates." The word KaFaRa means "became unappreciative" of God's blessings, such as reasoning, senses, revelation, messengers, life, health, friends, relatives, trust, liberty, provisions, etc. In only one verse, the word KaFaRa is used to describe a positive rejection (14:22). Mostly in early revelations during Meccan years, the verb KaFaRa with its various derivatives was used to literally mean “unappreciative.” Later, its semantic evolves, transforming to a more specific and a more serious attitude; it becomes a defining characteristics of those who oppose the message of the Quran (2:152; 27:40; 31:12; 76:3).

The skeptical philosopher David Hume came up with an ingenious thesis claiming that there are only three ways of making associations between concepts: resemblance; congruity in space or time; and cause-effect. For instance, bees and ants may be associated with each other because of their resemblance of being insects working in a social structure. Bees and flowers may be associated with each other because of their congruity in space. Bees and honey may be associated because of cause and effect since bees make honey. Resemblance may include lack of resemblance or resemblance in quantity. We associate the decimal system with our ten fingers both because of their resemblance in quantity and assumed cause and effect relationship between them.

The Quran, while using the already established associations or relationships in our language, also emphasizes those relationships or creates new ones between concepts by either juxtaposing or contrasting them within a particular context. Furthermore, the Quran is unique in creating a new semantic relationship (we call it nusemantic from numerical semantic) between concepts through their frequencies, verse numbers or numerical values of their letters. For instance, Jesus and Adam resemble each other because they both lacked two parents. It turns out their names are both mentioned exactly 25 times in the Quran, thereby numerically strengthening their relationship. Another example of nusemantics: the Quran creates a special relationship between the word ALLAH and the attribute "The One with Great Bounties" by making the frequency of the word ALLAH equal to the numerical value (not frequency) of the letters comprising that attribute, that is, 2698. Extensive evidence of the numerical structure of the Quran provides many nusemantic relationships. For instance, the frequency of the word YaWM (day) in its singular form in the Quran is exactly 365 times, thereby creating a nusemantic relationship between the word DAY and SOLAR YEAR rather than DAY and LUNAR YEAR, thus rejecting the claim of those who wish impose the knowledge of medieval Arabic culture, complete with the use of a lunar year, onto the Quran. However, the plural word of day aYyAM (days) occurring 27 times and the dual form YaWMayn (two days) occurring 3 times, relate to the approximate number of days both in a lunar and solar month. Similar nusemantic relationships are extensive and were first observed by an Egyptian scholar Abdurazzaq al-Nawfal in the 1960's and was published in Al-ijaz ul-Adady fil-Quran il-Karym (The Numeric Miracle/Challenge in the Quran). For the prophecy regarding the mathematical structure of the Quran, see 74:30.

The Monotheist Group (The Quran: A Monotheist Translation)
2:6 As for those who reject, whether you warn them or do not warn them, they will not believe.
Muhammad Asad (The Message Of Quran)
2:6 BEHOLD, as for those who are bent on denying the truth6 - it is all one to them whether thou warnest them or dost not warn them: they will not believe.

Note 6
In contrast with the frequently occurring term al-kafirun ("those who deny the truth"), the use of the past tense in alladhina kafaru indicates conscious intent, and is, therefore, appropriately rendered as "those who are bent on denying the truth". This interpretation is supported by many commentators, especially Zamakhshari (who, in his commentary on this verse, uses the expression, "those who have deliberately resolved upon their kufr"). Elsewhere in the Qur'an such people are spoken of as having "hearts with which they fail to grasp the truth, and eyes with which they fail to see, and ears with which they fail to hear" (7:179). - For an explanation of the terms kufr ("denial of the truth"), kafir ("one who denies the truth"), etc., see note 4 on 74:10, where this concept appears for the first time in Qur'anic revelation.
Rashad Khalifa (The Final Testament)
(2) The Disbelievers2:6 As for those who disbelieve, it is the same for them; whether you warn them, or not warn them, they cannot believe.,4

Note 4
Those who make a decision to reject God are helped in that direction; they are prevented by God from seeing any proofor guidance for as long as they maintain such a decision. The consequencesof such a disastrous decision are spelled out in Verse 7.
Shabbir Ahmed (Quran As It Explains Itself)
2:6 Remember that those who have chosen denial in advance, it is all the same to them whether you apprise them (of the consequences of their actions) or apprise them not. They will refuse to acknowledge the truth. [2:89-109, 6:26, 27:14, 35:42-43, 36:70, 41:26, 47:32]

2:7 ختم الله على قلوبهم وعلى سمعهم وعلى ابصرهم غشوة ولهم عذاب عظيم

Transcription (English)
2:7 Khatama Allahu AAala quloobihimwaAAala samAAihim waAAala absarihim ghishawatunwalahum AAathabun AAatheemun
Edip-Layth (Quran: A Reformist Translation)
2:7 God has sealed their hearts and their ears; and over their eyes are covers. They will incur a great retribution.
The Monotheist Group (The Quran: A Monotheist Translation)
2:7 God has sealed their hearts and their ears, and over their eyes are covers. They will incur a great retribution.
Muhammad Asad (The Message Of Quran)
2:7 God; has sealed their hearts and their hearing, and over their eyes is a veil;7 and awesome suffering awaits them.

Note 7
A reference to the natural law instituted by God, whereby a person who persistently adheres to false beliefs and refuses to listen to the voice of truth gradually loses the ability to perceive the truth, "so that finally, as it were, a seal is set upon his heart" (Raghib). Since it is God who has instituted all laws of nature -which, in their aggregate, are called sunnat Allah ("the way of God") -this "sealing" is attributed to Him: but it is obviously a consequence of man's free choice and not an act of "predestination". Similarly, the suffering which, in the life to come, is in store for those who during their life in this world have wilfully remained deaf and blind to the truth, is a natural consequence of their free choice -just as happiness in the life to come is the natural consequence of man's endeavour to attain to righteousness and inner illumination. It is in this sense . that the Qur'anic references to God's "reward" and "punishment" must be understood.
Rashad Khalifa (The Final Testament)
2:7 GOD seals their minds and their hearing, and their eyes are veiled. They have incurred severe retribution.,
Shabbir Ahmed (Quran As It Explains Itself)
2:7 God (His Law of Cause and Effect) has sealed their hearts and their hearing, and on their sight there is a veil. And theirs will be a tremendous suffering.6

Note 6
KhatmorTaba’ from God, seal on the hearts, is a natural consequence of one’s deeds. Blind following, adamancy, being unjust due to selfish interests and arrogance render the human perception and reasoning unreceptive to Divine revelation. Thus, one loses sensitivity and the ability to perceive reality. It is easy to see how damaging this fall from the high stature of humanity can be, a tremendous suffering that is built-in as the logical consequence of such attitude. 4:88, 17:46, 18:57, 40:35, 45:23, 83:14

2:8 ومن الناس من يقول ءامنا بالله وباليوم الءاخر وما هم بمؤمنين

Transcription (English)
2:8 Wamina alnnasi man yaqoolu amannabiAllahi wabialyawmi al-akhiri wamahum bimu/mineena
Edip-Layth (Quran: A Reformist Translation)
2:8 Among the people are those who say, "We acknowledge God and the Last day," but they do not acknowledge.
The Monotheist Group (The Quran: A Monotheist Translation)
2:8 And from the people are those who say: "We believe in God and in the Last Day," but they are not believers.
Muhammad Asad (The Message Of Quran)
2:8 And there are people who say, "We do believe in God and the Last Day," the while they do not [really]. believe.
Rashad Khalifa (The Final Testament)
(3) The Hypocrites2:8 Then there are those who say, "We believe in GOD and the Last Day," while they are not believers.,
Shabbir Ahmed (Quran As It Explains Itself)
2:8 And of mankind there are those who claim, “We believe in God and the Last Day", while they are not believers.7

Note 7
Their actions that speak louder than words, contradict their claim. 4:136, 49:15

2:9 يخدعون الله والذين ءامنوا وما يخدعون الا انفسهم وما يشعرون

Transcription (English)
2:9 YukhadiAAoona Allaha waallatheenaamanoo wama yakhdaAAoona illa anfusahum wamayashAAuroona
Edip-Layth (Quran: A Reformist Translation)
2:9 They seek to deceive God and those who acknowledge, but they only deceive themselves without noticing.
The Monotheist Group (The Quran: A Monotheist Translation)
2:9 They seek to deceive God and those who believe, but they only deceive themselves without noticing.
Muhammad Asad (The Message Of Quran)
2:9 They would deceive God and those who have attained to faith-the while they deceive none but themselves, and perceive it not.
Rashad Khalifa (The Final Testament)
2:9 In trying to deceive GOD and those who believe, they only deceive themselves without perceiving.,
Shabbir Ahmed (Quran As It Explains Itself)
2:9 They wish to deceive God and those who have attained belief. But they deceive none but themselves and realize it not.8

Note 8
Since reason is a faculty that has to be exercised and they have forsaken it, they are little aware of what opportunity of personal development they are missing. They live in a state of denial

2:10 فى قلوبهم مرض فزادهم الله مرضا ولهم عذاب اليم بما كانوا يكذبون

Transcription (English)
2:10 Fee quloobihim maradun fazadahumuAllahu maradan walahum AAathabun aleemun bimakanoo yakthiboona
Edip-Layth (Quran: A Reformist Translation)
2:10 In their hearts is a disease, so God increases their disease, and they will have a painful retribution for what they have denied.
The Monotheist Group (The Quran: A Monotheist Translation)
2:10 In their hearts is a disease, so God increases their disease, and they will have a painful retribution for what they have denied.
Muhammad Asad (The Message Of Quran)
2:10 In their hearts is disease, and so God lets their disease increase; and grievous suffering awaits them because of their persistent lying.8

Note 8
i.e., before God and man-and to themselves. It is generally assumed that the people to whom this passage alludes in the first instance are the hypocrites of Medina who, during the early years after the hijrah, outwardly professed their adherence to Islam while remaining inwardly unconvinced of the truth of Muhammad's message. However, as is always the case with Qur'anic allusions to contemporary or historical events, the above and the following verses have a general, timeless import inasmuch as they refer to all people who are prone to deceive themselves in order to evade a spiritual commitment.
Rashad Khalifa (The Final Testament)
2:10 In their minds there is a disease. Consequently, GOD augments their disease. They have incurred a painful retribution for their lying.,
Shabbir Ahmed (Quran As It Explains Itself)
2:10 (This negative attitude) is a disease in their hearts, and God (His law) increases their disease. And for them is painful suffering, for, they lie to themselves.9

Note 9
Their attitude reinforces itself according to the Law of Cause and Effect. The conflict between one’s word and action amounts to self-deception that has its own dire consequences

2:11 واذا قيل لهم لا تفسدوا فى الارض قالوا انما نحن مصلحون

Transcription (English)
2:11 Wa-itha qeela lahum latufsidoo fee al-ardi qaloo innama nahnumuslihoona
Edip-Layth (Quran: A Reformist Translation)
2:11 If they are told "Do not make evil in the land," they say, "But we are the reformers!"
The Monotheist Group (The Quran: A Monotheist Translation)
2:11 And if they are told: "Do not make corruption in the land," they say: "But we are reformers!"
Muhammad Asad (The Message Of Quran)
2:11 And when they are told, "Do not spread corruption on earth," they answer, "We are but improving things!"
Rashad Khalifa (The Final Testament)
2:11 When they are told, "Do not commit evil," they say, "But we are righteous.",
Shabbir Ahmed (Quran As It Explains Itself)
2:11 When it is said to them, “Do not cause disruption in the land”, they assert, “We are but reformers, setting things right.”

2:12 الا انهم هم المفسدون ولكن لا يشعرون

Transcription (English)
2:12 Ala innahum humu almufsidoona walakinla yashAAuroona
Edip-Layth (Quran: A Reformist Translation)
2:12 No, they are the evildoers, but they do not perceive.
The Monotheist Group (The Quran: A Monotheist Translation)
2:12 No, they are the corruptors, but they do not perceive.
Muhammad Asad (The Message Of Quran)
2:12 Oh, verily, it is they, they who are spreading corruption but they perceive it not?9

Note 9
It would seem that this is an allusion to people who oppose any "intrusion" of religious considerations into the realm of practical affairs, and thus-often unwittingly, thinking that they are "but improving things"-contribute to the moral and social confusion referred to in the subsequent verse.
Rashad Khalifa (The Final Testament)
2:12 In fact, they are evildoers, but they do not perceive.,
Shabbir Ahmed (Quran As It Explains Itself)
2:12 Nay, it is they who are the disrupters. But they fail to use reason.10

Note 10
They bring forth a common argument that they are acting in good faith and in accordance with their ‘conscience’. But conscience is only the "internalized society", a mental reflection of the values prevalent in a given environment. Therefore, it can never be a substitute for Divine revelation Wahi.3:20, 5:79, 9:67, 24:21

2:13 واذا قيل لهم ءامنوا كما ءامن الناس قالوا انؤمن كما ءامن السفهاء الا انهم هم السفهاء ولكن لا يعلمون

Transcription (English)
2:13 Wa-itha qeela lahum aminoo kamaamana alnnasu qaloo anu/minu kamaamana alssufahao ala innahum humu alssufahaowalakin la yaAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:13 If they are told, "acknowledge as the people have acknowledged," they say, "Shall we acknowledge as the fools have acknowledged?" No, they are the fools but they do not know.
The Monotheist Group (The Quran: A Monotheist Translation)
2:13 And if they are told: "Believe, as the people have believed," they say: "Shall we believe like the foolish have believed?" No, they are the foolish but they do not know.
Muhammad Asad (The Message Of Quran)
2:13 And when they are told, "Believe as other people believe," they answer, "Shall we believe as the weak-minded believe?" Oh, verily, it is they, they who are weak-minded -but they know it not!
Rashad Khalifa (The Final Testament)
2:13 When they are told, "Believe like the people who believed," they say, "Shall we believe like the fools who believed?" In fact, it is they who are fools, but they do not know.,
Shabbir Ahmed (Quran As It Explains Itself)
2:13 And when it is said to them, “Acknowledge the truth as people have acknowledged”, they retort, "Shall we accept what the foolish accept?" Nay, it is they who are foolish. But they do not know.11

Note 11
Imaan = Belief = Conviction = Acceptance = Acknowledgement = Embracing the truth

2:14 واذا لقوا الذين ءامنوا قالوا ءامنا واذا خلوا الى شيطينهم قالوا انا معكم انما نحن مستهزءون

Transcription (English)
2:14 Wa-itha laqoo allatheena amanooqaloo amanna wa-itha khalaw ilashayateenihim qaloo inna maAAakum innamanahnu mustahzi-oona
Edip-Layth (Quran: A Reformist Translation)
2:14 If they come across those who have acknowledged, they say, "We acknowledge," and when they are alone with their devils they say, "We are with you, we were only mocking."
The Monotheist Group (The Quran: A Monotheist Translation)
2:14 And if they come across those who have believed, they say: "We believe," and when they are alone with their devils they say: "We are with you, we were only mocking."
Muhammad Asad (The Message Of Quran)
2:14 And when they meet those who have attained to faith, they assert, "We believe [as you believe]"; but when they find themselves alone with their- evil impulses,10 they say, "Verily, we are with you; we were only mocking!"

Note 10
Lit., "their satans" (shayatin, pl. of shaytan). In accordance with ancient Arabic usage, this term often denotes people "who, through their insolent persistence in evildoing (tamarrud), have become like satans" (Zamakhshari): an interpretation of the above verse accepted by most of the commentators. However, the term shaytan -which is derived from the verb shatana, "he was for "became"] remote [from all that is good and true]" (Lisan al -Arab, Taj al-'Arus ) - is often used in the Qur'an to describe the "satanic" (i.e., exceedingly evil) propensities in man's own soul, and especially all impulses which run counter to truth and morality (Raghib).
Rashad Khalifa (The Final Testament)
2:14 When they meet the believers, they say, "We believe," but when alone with their devils, they say, "We are with you; we were only mocking.",
Shabbir Ahmed (Quran As It Explains Itself)
2:14 And when they meet those who have chosen to believe, they say, “We have attained belief.” But when they go away to their shayaateen (devilish comrades), they say, "We are with you. We were only mocking.”

2:15 الله يستهزئ بهم ويمدهم فى طغينهم يعمهون

Transcription (English)
2:15 Allahu yastahzi-o bihim wayamudduhumfee tughyanihim yaAAmahoona
Edip-Layth (Quran: A Reformist Translation)
2:15 God mocks them, and leaves them prolonged in their transgression.
The Monotheist Group (The Quran: A Monotheist Translation)
2:15 God mocks them, and leaves them prolonged in their transgression.
Muhammad Asad (The Message Of Quran)
2:15 God will requite them for their mockery,11 and will leave them for a while in their overweening arrogance, blindly stumbling to and fro:

Note 11
Lit., "God will mock at them". My rendering is in conformity with the generally accepted interpretation of this phrase.
Rashad Khalifa (The Final Testament)
2:15 GOD mocks them, and leads them on in their transgressions, blundering.,
Shabbir Ahmed (Quran As It Explains Itself)
2:15 God will return their mockery to them, and leave them to wander in their arrogance, blindly stumbling to and fro.

2:16 اولئك الذين اشتروا الضللة بالهدى فما ربحت تجرتهم وما كانوا مهتدين

Transcription (English)
2:16 Ola-ika allatheena ishtarawooalddalalata bialhuda famarabihat tijaratuhum wama kanoomuhtadeena
Edip-Layth (Quran: A Reformist Translation)
2:16 These are those who have purchased straying for guidance; their trade did not profit them, nor were they guided.
The Monotheist Group (The Quran: A Monotheist Translation)
2:16 These are the ones who have purchased straying with guidance; their trade did not profit them, nor were they guided.
Muhammad Asad (The Message Of Quran)
2:16 [for] it is they who have taken error in exchange for guidance; and neither has their bargain brought them gain, nor have they found guidance [elsewhere].
Rashad Khalifa (The Final Testament)
2:16 It is they who bought the straying, at the expense of guidance. Such trade never prospers, nor do they receive any guidance.,
Shabbir Ahmed (Quran As It Explains Itself)
2:16 They have bought straying at the expense of guidance. But their trade will go bankrupt because they have not set their caravan in the right direction.12

Note 12
Muhtadi = Guided = He who journeys in the right direction

2:17 مثلهم كمثل الذى استوقد نارا فلما اضاءت ما حوله ذهب الله بنورهم وتركهم فى ظلمت لا يبصرون

Transcription (English)
2:17 Mathaluhum kamathali allatheeistawqada naran falamma adaat ma hawlahuthahaba Allahu binoorihim watarakahum fee thulumatinla yubsiroona
Edip-Layth (Quran: A Reformist Translation)
2:17 Their example is like one who lights a fire, so when it illuminates what is around him, God takes away his light and leaves him in the darkness not seeing.
The Monotheist Group (The Quran: A Monotheist Translation)
2:17 Their example is like the one who lights a fire, so when it illuminates what is around him, God takes away his light and leaves him in the darkness not seeing.
Muhammad Asad (The Message Of Quran)
2:17 Their parable is that of people who kindle a fire: but as soon as it has illumined all around them, God takes away their light and leaves them in utter darkness, wherein they cannot see:
Rashad Khalifa (The Final Testament)
2:17 Their example is like those who start a fire, then, as it begins to shed light around them, GOD takes away their light, leaving them in darkness, unable to see.,
Shabbir Ahmed (Quran As It Explains Itself)
2:17 Their example is that of a person who lights up a fire without adequate fuel. As soon as brightness surrounds them, the fuel is consumed and God (His law) takes away their light leaving them in the dark where they cannot see.13

Note 13
The pursuit of instant gains only grants them a fleeting sense of satisfaction since they have forfeited the long-term goal

2:18 صم بكم عمى فهم لا يرجعون

Transcription (English)
2:18 Summun bukmun AAumyun fahum layarjiAAoona
Edip-Layth (Quran: A Reformist Translation)
2:18 Deaf, dumb, and blind, they will not revert.
The Monotheist Group (The Quran: A Monotheist Translation)
2:18 Deaf, dumb, and blind, they will not return.
Muhammad Asad (The Message Of Quran)
2:18 Deaf, dumb, blind - and they cannot turn back.
Rashad Khalifa (The Final Testament)
2:18 Deaf, dumb, and blind; they fail to return.,
Shabbir Ahmed (Quran As It Explains Itself)
2:18 Deaf, dumb and blind of reason! They will not return to journey in the right direction (unless they use their perceptual and conceptual faculties. 8:22, 16:76, 17:36).

2:19 او كصيب من السماء فيه ظلمت ورعد وبرق يجعلون اصبعهم فى ءاذانهم من الصوعق حذر الموت والله محيط بالكفرين

Transcription (English)
2:19 Aw kasayyibin mina alssama-ifeehi thulumatun waraAAdun wabarqunyajAAaloona asabiAAahum fee athanihim mina alssawaAAiqihathara almawti waAllahu muheetunbialkafireena
Edip-Layth (Quran: A Reformist Translation)
2:19 Or like a storm from the sky, in it are darkness, thunder, and lightning. They place their fingers in their ears from stunning noises out of fear of death; and God is aware of the ingrates.
The Monotheist Group (The Quran: A Monotheist Translation)
2:19 Or like a storm cloud from the sky, in it is darkness and thunder and lightning. They place their fingers in their ears from the thunder-claps for fear of death; and God is aware of the rejecters.
Muhammad Asad (The Message Of Quran)
2:19 Or [the parable] of a violent cloudburst in the sky, with utter darkness, thunder and lightning: they put their fingers into their ears to keep out the peals of thunder, in terror of death; but God encompasses [with His might] all who deny the truth.
Rashad Khalifa (The Final Testament)
2:19 Another example: a rainstorm from the sky in which there is darkness, thunder, and lightning. They put their fingers in their ears, to evade death. GOD is fully aware of the disbelievers.,
Shabbir Ahmed (Quran As It Explains Itself)
2:19 Another example is that of a rainstorm from the sky with darkness, thunder and lightning. They plug their ears with their fingers for fear of death. And God encompasses the deniers.14

Note 14
Plugging the ears will not make the storm disappear since denial is no solution to any problem. His changeless laws are implemented in the Universe without any exceptions and none can escape them. 7:183, 14:8, 29:54, 30:24

2:20 يكاد البرق يخطف ابصرهم كلما اضاء لهم مشوا فيه واذا اظلم عليهم قاموا ولو شاء الله لذهب بسمعهم وابصرهم ان الله على كل شىء قدير

Transcription (English)
2:20 Yakadu albarqu yakhtafu absarahumkullama adaa lahum mashaw feehi wa-itha athlamaAAalayhim qamoo walaw shaa Allahu lathahababisamAAihim waabsarihim inna Allaha AAalakulli shay-in qadeerun
Edip-Layth (Quran: A Reformist Translation)
2:20 The lightning nearly snatches away their sight, whenever it lights the path, they walk in it, and when it becomes dark for them, they stand. Had God willed, He would have taken away their hearing and their sight. God is capable of all things.
The Monotheist Group (The Quran: A Monotheist Translation)
2:20 The lightning nearly snatches their sight, whenever it lights the path they walk in it, and when it becomes dark for them they stand. Had God willed, He would have taken their hearing and their sight; God is capable of all things.
Muhammad Asad (The Message Of Quran)
2:20 The lightning well-nigh takes away their sight; whenever it gives them light, they advance therein, and whenever darkness falls around them, they stand still. And if God so willed, He could indeed take away their hearing and their sight:12 for, verily, God has the power to will anything.

Note 12
The obvious implication is: "but He does not will this"-that is, He does not preclude the possibility that "those who have taken error in exchange for guidance" may one day perceive the truth and mend their ways. The expression "their hearing and their sight" is obviously a metonym for man's instinctive ability to discern between good and evil and, hence, for his moral responsibility. - In the parable of the "people who kindle a fire" we have, I believe, an allusion to some people's exclusive reliance on what is termed the "scientific approach" as a means to illumine and explain all the imponderables of life and faith, and the resulting arrogant refusal to admit that anything could be beyond the reach of man's intellect. This "overweening arrogance", as the Qur'an terms it, unavoidably exposes its devotees - and the society dominated by them - to the lightning of disillusion which "well-nigh takes away their sight", i.e., still further weakens their moral perception and deepens their "terror of death".
Rashad Khalifa (The Final Testament)
The Light of Faith2:20 The lightning almost snatches away their eyesight. When it lights for them, they move forward, and when it turns dark, they stand still. If GOD wills, He 5 can take away their hearing and their eyesight. GOD is Omnipotent.,

Note 5
"He" and "she" do not necessarily imply natural gender in Arabic (Appendix 4).
Shabbir Ahmed (Quran As It Explains Itself)
2:20 The lightning almost snatches away their sight and vision. They walk a few steps, in a stop and go fashion. When the light helps them, they walk therein. And when darkness prevails on them, they stand still. And if God willed, He could take away their faculties of hearing and seeing. For, God is Able to do all things.15

Note 15
Absaarahum = Their sight = Their vision = Their sight and insight. Those who defy reason, eventually lose their perceptual and conceptual faculties. God is the Powerful Designer of His laws and He has supreme control over all things. He has prescribed laws for every thing and event in the Universe. And He does not infringe upon these laws even though He is Able to do so. 2:201, 6:96, 7:182, 10:5, 11:15, 13:8, 14:16, 17:18, 25:2, 29:54, 30:24, 36:38, 42:20, 54:49, 65:3, 79:36, 87:3. Those who reject the Divine messages and rely solely on their intellect do not realize that revelation is to the human intellect what sunlight is to the human eye. It takes them out of darkness into light. 2:257

2:21 يايها الناس اعبدوا ربكم الذى خلقكم والذين من قبلكم لعلكم تتقون

Transcription (English)
2:21 Ya ayyuha alnnasuoAAbudoo rabbakumu allathee khalaqakum waallatheenamin qablikum laAAallakum tattaqoona
Edip-Layth (Quran: A Reformist Translation)
2:21 O people, serve your Lord who has created you and those before you that you may be conscientious.
The Monotheist Group (The Quran: A Monotheist Translation)
2:21 O people, serve your Lord who has created you and those before you that you may be righteous.
Muhammad Asad (The Message Of Quran)
2:21 O MANKIND! Worship your Sustainer, who has created you and those who lived before you, so that you might remain conscious of Him
Rashad Khalifa (The Final Testament)
2:21 O people, worship only your Lord - the One who created you and those before you - that you may be saved.,
Shabbir Ahmed (Quran As It Explains Itself)
2:21 O Mankind! Serve your Lord (by serving His creation). He is the One Who has created you and those before your times, so that you may journey through life secure against error. [7:172]

2:22 الذى جعل لكم الارض فرشا والسماء بناء وانزل من السماء ماء فاخرج به من الثمرت رزقا لكم فلا تجعلوا لله اندادا وانتم تعلمون

Transcription (English)
2:22 Allathee jaAAala lakumu al-ardafirashan waalssamaa binaan waanzalamina alssama-i maan faakhraja bihi mina alththamaratirizqan lakum fala tajAAaloo lillahi andadanwaantum taAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:22 The One who made the land a habitat, and the sky a structure, and He sent down from the sky water with which He brought out fruit as a provision for you. So do not make any equals with God while you now know.
The Monotheist Group (The Quran: A Monotheist Translation)
2:22 The One who has made the earth a resting place, and the sky a shelter, and He sent down from the sky water with which He brought out fruits as a gift to you. So do not set up any equals with God while you know.
Muhammad Asad (The Message Of Quran)
2:22 who has made the earth a resting-place for you and the sky a canopy, and has sent down water from the sky and thereby brought forth fruits for your sustenance: do not, then, claim that there is any power that could rival God,13 when you know [that He is One].

Note 13
Lit., "do not give God any compeers" (andad, pl. of nidd ). There is full agreement among all commentators that this term implies any object of adoration to which some or all of God's qualities are ascribed, whether it be conceived as a deity "in its own right" or a saint supposedly possessing certain divine or semi-divine powers. This meaning can be brought out only by a free rendering of the above phrase.
Rashad Khalifa (The Final Testament)
2:22 The One who made the earth habitable for you, and the sky a structure. He sends down from the sky water, to produce all kinds of fruits for your sustenance. You shall not set up idols to rival GOD, now that you know.,
Shabbir Ahmed (Quran As It Explains Itself)
2:22 He Who has made the earth habitable for you, and the sky over it like a canopy, and brought down rain from therein so that fruits of His bounty may spring forth for you as abundant provision. When you understand this simple fact, (do not insult your intelligence and) do not equate others with God.16

Note 16
The high atmosphere serves as a protecting canopy against meteorites and keeps balance in the gases and temperature. 2:164

2:23 وان كنتم فى ريب مما نزلنا على عبدنا فاتوا بسورة من مثله وادعوا شهداءكم من دون الله ان كنتم صدقين

Transcription (English)
2:23 Wa-in kuntum fee raybin mimma nazzalnaAAala AAabdina fa/too bisooratin min mithlihi waodAAooshuhadaakum min dooni Allahi in kuntum sadiqeena
Edip-Layth (Quran: A Reformist Translation)
Verifiable and Falsifiable Evidence2:23 If you are in doubt as to what We have sent down to Our servant, then bring a chapter like this, and call upon your witnesses other than God if you are truthful.6

Note 6

These verses primarily refer to the mathematical system of the Quran. The most popular position among Muslim scholars is that the miracle of the Quran is its literary excellence. This is, however, an imaginary or false claim, since there is no objective or universal criteria for comparing literary texts and thereby preferring one over the other. The miraculous nature of the Quran or the Quran's claim of divine authorship and its universal appeal cannot be relegated merely to the literary taste of those who know Arabic, which may change subjectively. It is impossible to argue that the Quran is divine by comparing its literary aspects to those of Al-Mutanabbi, Taha Hussain or any other Arabic literary work. Bukhari and Ibn Hanbal, the two so-called authentic hadith collections of Sunnism, tacitly confess the impossibility of distinguishing the Quranic statements from man-made literary works since they narrate a text, which is still uttered by millions of Sunni mushriks in “bonus” prayers called nawafil. According to their report, Ibn Masud, one of the most prominent comrades of prophet Muhammed, and allegedly one of the most prolific sources of hadith, had included that prayer to his Quran as an independent chapter while expunging the last two chapters. The claim of medieval Sunni and Shiite sources regarding the requirement for two witnesses for each verse to authenticate their divine nature, regardless of the truth-value of the claim, is another acknowledgment of their inability to distinguish a Quranic revelation from fabricated statements via the so-called literary excellence criterion. See 4:82; 10:20; 74:30, and the Appendix titled On it Nineteen.

The Monotheist Group (The Quran: A Monotheist Translation)
2:23 And if you are in doubt as to what We have sent down to Our servant, then bring a chapter like this, and call upon your witnesses other than God if you are truthful.
Muhammad Asad (The Message Of Quran)
2:23 And if you doubt any part of what We have, bestowed from on high, step by step, upon Our servant [Muhammad],14 then produce a surah of similar merit, and call upon any other than God to bear witness for you15 -if what you say is true!

Note 14
I.e., the message of which the doctrine of God's oneness and uniqueness is the focal point. By the use of the word "doubt" (rayb), this passage is meant to recall the opening sentence of this surah : "This divine writ - let there be no doubt about it.. .", etc. The gradualness of revelation is implied in the grammatical form nazzalna -which is important in this context inasmuch as the opponents of the Prophet argued that the Qur'an could not be of divine origin because it was being revealed gradually, and not in one piece (Zamakhshari).

Note 15
Lit., "come forward with a surah like it, and call upon your witnesses other than God" -namely, "to attest that your hypothetical literary effort could be deemed equal to any part of the Qur'an." This challenge occurs in two other places as well ( 10:38 and 11:13 , in which latter case the unbelievers are called upon to produce ten chapters of comparable merit); see also 17:88.
Rashad Khalifa (The Final Testament)
Mathematical Challenge2:23 If you have any doubt regarding what we revealed to our servant, then produce one sura like these, and call upon your own witnesses against GOD, if you are truthful.,6

Note 6
The Quran's miraculous mathematical code provides numerous proofs as it spells out the name "Rashad Khalifa" as God's servant mentioned here.Some literary giants, including Al-Mutanabby and Taha Hussein, have answeredthe literary challenge, but they had no awareness of the Quran's mathematicalcomposition. It is the Quran's mathematical code, revealed through God'sMessenger of the Covenant, Rashad Khalifa, that is the real challenge--for it can never be imitated.See Appendices 1, 2, 24, & 26 for the detailed proofs.
Shabbir Ahmed (Quran As It Explains Itself)
2:23 (For the real skeptic, here is a reason-friendly offer.) If you are still in doubt concerning what We have revealed to Our servant (Muhammad), call and set up (a committee, commission, organization, association of the highest order) all your helpers besides God, and then produce just one Surah like this, if you are truthful.17

Note 17
Bring some chapters of comparable merit that even come close to it in magnificence, eloquence, grandeur and wisdom 10:38, 11:13, 17:88. The use of ‘We’ and ‘I’ … God uses for Himself the first person singular ‘I’ as well as the plural ‘We’. The Qur’an being the most eloquent Book on earth has its own unique charisma and style. Slight reflection even on a translation strikes us with the beauty and variety of its usage of semantics. ‘We’ in relation to God indicates His Supreme Royalty, whereas ‘I’ gives us some idea of how close the King of kings is to us. King Cyrus of Persia calls himself ‘We’ in 18:87 and that is just one example. But about God, "There is none like unto Him." 112:4. Likewise, the use of the masculine gender for God in all scriptures is meant to be in conformity with our social fabric and ease of expression. For third person singular, almost all languages in the world use the male gender except when referring to a specific female

2:24 فان لم تفعلوا ولن تفعلوا فاتقوا النار التى وقودها الناس والحجارة اعدت للكفرين

Transcription (English)
2:24 Fa-in lam tafAAaloo walan tafAAaloo faittaqooalnnara allatee waqooduha alnnasuwaalhijaratu oAAiddat lilkafireena
Edip-Layth (Quran: A Reformist Translation)
Paradise and hell Descriptions are Allegorical2:24 If you cannot do this -- and you will not be able to do this -- then beware of the fire whose fuel is people and stones; it has been prepared for the ingrates.
The Monotheist Group (The Quran: A Monotheist Translation)
2:24 And if you cannot do this; and you will not be able to do this; then beware the Fire whose fuel is people and stones, it has been prepared for the rejecters.
Muhammad Asad (The Message Of Quran)
2:24 And if you cannot do it-and most certainly you cannot do it-then be conscious of the fire whose fuel is human beings and stones16 which awaits all who deny the truth!

Note 16
This evidently denotes all objects of worship to which men turn instead of God-their powerlessness and inefficacy being symbolized by the lifelessness of stones-while the expression "human beings" stands here for human actions deviating from the way of truth (cf. Manar 1, 197): the remembrance of all of which is bound to increase the sinner's suffering in the hereafter, referred to in the Qur'an as "hell".
Rashad Khalifa (The Final Testament)
Allegorical Description of Hell2:24 If you cannot do this - and you can never do this - then beware of the Hellfire, whose fuel is people and rocks; it awaits the disbelievers.,
Shabbir Ahmed (Quran As It Explains Itself)
2:24 And if you fail to do it - and fail you will - yet remain haughty and scornful, then guard yourselves against the fire that has been readied for those who oppose the truth, and its fuel is the masses and their stonehearted leaders alike.18

Note 18
This fire is generated in and engulfs the hearts 2:74, 9:110, 66:6, 104:6. Hajar = Stone = Rock = A stone-hearted person = Elite leadership = An apparently tough, prominent man = The hard or high segment of a hill

2:25 وبشر الذين ءامنوا وعملوا الصلحت ان لهم جنت تجرى من تحتها الانهر كلما رزقوا منها من ثمرة رزقا قالوا هذا الذى رزقنا من قبل واتوا به متشبها ولهم فيها ازوج مطهرة وهم فيها خلدون

Transcription (English)
2:25 Wabashshiri allatheena amanoowaAAamiloo alssalihati anna lahum jannatintajree min tahtiha al-anharu kullamaruziqoo minha min thamaratin rizqan qaloo hathaallathee ruziqna min qablu waotoo bihi mutashabihanwalahum feeha azwajun mutahharatun wahumfeeha khalidoona
Edip-Layth (Quran: A Reformist Translation)
2:25 Give good news to those who acknowledge and promote reforms, that they will have gardens with rivers flowing beneath. Every time they receive of its fruit, they say, "This is what we have been provisioned before," and they are given its likeness/allegories. Moreover, there they will have pure spouses, and there they will abide.7

Note 7

The descriptions of Hell and Paradise are allegorical. See 13:35; 17:60; 47:15; 76:16. The language of 2:25 is similar to 74:31 and may consequently imply a miraculous prophecy that might cause a great controversy in the future. The fact that the verse follows 2:23, which challenges unappreciative people regarding the miraculous nature of the Quran, supports our expectation.

The Bible contains numerous verses referring to Hell. For instance: "Again, the Kingdom of Heaven is like a dragnet, that was cast into the sea, and gathered some fish of every kind, which, when it was filled, they drew up on the beach. They sat down, and gathered the good into containers, but the bad they threw away. So will it be in the end of the world. The controllers will come forth, and separate the wicked from among the righteous, and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth." (Matthew 13:47-50 )

The Monotheist Group (The Quran: A Monotheist Translation)
2:25 And give good news to those who believe and do good works that they will have estates with rivers flowing beneath them. Every time they receive a provision of its fruit, they say: "This is what we have been provisioned before," and they are given its likeness. And there they will have pure mates, and in it they will abide.
Muhammad Asad (The Message Of Quran)
2:25 But unto those who have attained to faith and do good works give the glad tiding that theirs shall be gardens through which running waters flow. Whenever they are granted fruits there from as their appointed sustenance, they will say, "It is this that in days of yore was granted to us as our sustenance!"-for they shall be given something that will recall that [past].17 And there shall they have spouses pure, and there shall they abide.

Note 17
Lit., "something resembling it". Various interpretations, some of them of an esoteric and highly speculative nature, have been given to this passage. For the manner in which I have translated it I am indebted to Muhammad `Abduh (in Manar I, 232 f.), who interprets the phrase, "It is this that in days of yore was granted to us as our sustenance" as meaning: "It is this that we have been promised during our life on earth as a requital for faith and righteous deeds." In other words, man's actions and attitudes in this world will be mirrored in their "fruits", or consequences, in the life to come - as has been expressed elsewhere in the Qur'an in the verses, "And he who shall have done an atom's weight of good, shall behold it; and he who shall have done an atom's weight of evil, shall behold it" (99:7). As regards the reference to "spouses" in the next sentence, it is to be noted that the term zawj (of which azwaj is the plural) signifies either of the two components of a couple-that is, the male as well as the female.
Rashad Khalifa (The Final Testament)
Allegorical Description of Paradise2:25 Give good news to those who believe and lead a righteous life that they will have gardens with flowing streams. When provided with a provision of fruits therein, they will say, "This is what was provided for us previously." Thus, they are given allegorical descriptions. They will have pure spouses therein, and they abide therein forever.,
Shabbir Ahmed (Quran As It Explains Itself)
2:25 Convey the happy news to those who have chosen to be graced with belief, and have done acts of service to humanity. For them will be a most pleasant reward, Paradise in both lives. (Try to understand it in the current human vocabulary.) - Plush Gardens with streams flowing underneath! When they are provided with the delicious fruit of their deeds, they will say, “This is what we were provided before.” They had tasted some of the reward in this world. They will be given sustenance that will recall their past. These men and women will have pure companions therein, an everlasting happy family life.19

Note 19
This Paradise is not given away as charity. It has to be built in this life and then inherited. It has been described in the Qur’an allegorically and it is not confined to one particular place. It encompasses the entire Universe and is a logical consequence of living upright and contributing to the well-being of humanity. 3:133, 13:35, 14:24, 24:55, 32:17, 39:74, 47:15, 57:21, 76:5, 76:17

2:26 ان الله لا يستحى ان يضرب مثلا ما بعوضة فما فوقها فاما الذين ءامنوا فيعلمون انه الحق من ربهم واما الذين كفروا فيقولون ماذا اراد الله بهذا مثلا يضل به كثيرا ويهدى به كثيرا وما يضل به الا الفسقين

Transcription (English)
2:26 Inna Allaha la yastahyeean yadriba mathalan ma baAAoodatan famafawqaha faamma allatheena amanoofayaAAlamoona annahu alhaqqu min rabbihim waammaallatheena kafaroo fayaqooloona matha aradaAllahu bihatha mathalan yudillu bihikatheeran wayahdee bihi katheeran wama yudillu bihiilla alfasiqeena
Edip-Layth (Quran: A Reformist Translation)
2:26 God does not shy away from citing the example of a mosquito, or anything above it. As for those who acknowledge, they know that it is the truth from their Lord. As for the unappreciative, they say, "What does God want with this example?" He lets many stray by it, and He guides many, but He only lets stray the evildoers.
The Monotheist Group (The Quran: A Monotheist Translation)
2:26 God does not shy away from putting forth the example of a mosquito, or anything above it. As for those who believe, they know that it is the truth from their Lord. As for the rejecters, they say: "What does God intend with this example?" He strays many by it, and He guides many by it; but He only strays by it the wicked.
Muhammad Asad (The Message Of Quran)
2:26 Behold, God does not disdain to propound a parable of a gnat, or of something [even] less than that.18 Now, as for those who have attained to faith, they know that it is the truth from their Sustainer - whereas those who are bent on denying the truth say, "What could God mean by this parable?" In this way does He cause many a one to go astray, just as He guides many a one aright: but none does He cause thereby to go astray save the iniquitous,

Note 18
Lit., "something above it", i.e., relating to the quality of smallness stressed here-as one would say, "such-and-such a person is the lowest of people, and even more than that" (Zamakhshari). The reference to "God's parables", following as it does immediately upon a mention of the gardens of paradise and the suffering through hell-fire in the life to come, is meant to bring out the allegorical nature of this imagery.
Rashad Khalifa (The Final Testament)
2:26 GOD does not shy away from citing any kind of allegory7 , from the tiny mosquito and greater. As for those who believe, they know that it is the truth from their Lord. As for those who disbelieve, they say, "What did GOD mean by such an allegory?" He misleads many thereby, and guides many thereby. But He never misleads thereby except the wicked,,

Note 7
See Appendix 5 for further discussion of Heaven and Hell.
Shabbir Ahmed (Quran As It Explains Itself)
2:26 God does not shy away from citing any kind of allegory, even of a mosquito or beyond. Those who attain belief by way of reason appreciate the allegories and know that it is the Truth from their Lord. But those who have chosen to disbelieve, try to ridicule, saying, "What could God mean to teach by this similitude?" Thus He (His law of guidance) lets go astray many and shows the lighted road to many. But He never lets go astray any but those who drift away from reason.20

Note 20
Men and women of reason know that abstract phenomena are frequently best understood in the form of examples, metaphors and allegories. Faasiqoon singular, Faasiq = Those who drift away = Who slip out of discipline = Those who cross the bounds of what is right = Fruit whose seed slips out = Egg yolk that drops out of its shell = One who transgresses Divine laws and thus becomes vulnerable to desires and extrinsic challenge. 3:81, 5:3, 5:47, 5:108, 6:121, 7:102, 9:24, 9:80, 24:4, 24:55, 59:19

2:27 الذين ينقضون عهد الله من بعد ميثقه ويقطعون ما امر الله به ان يوصل ويفسدون فى الارض اولئك هم الخسرون

Transcription (English)
2:27 Allatheena yanqudoona AAahdaAllahi min baAAdi meethaqihi wayaqtaAAoona maamara Allahu bihi an yoosala wayufsidoona fee al-ardiola-ika humu alkhasiroona
Edip-Layth (Quran: A Reformist Translation)
2:27 The ones who break their pledge to God after making the covenant, and they sever what God had ordered to be joined. Moreover, they make corruption on earth; these are the losers.
The Monotheist Group (The Quran: A Monotheist Translation)
2:27 The ones who break the pledge to God after making its covenant, and they sever what God had ordered to be delivered, and they make corruption on the earth; these are the losers.
Muhammad Asad (The Message Of Quran)
2:27 who break their bond with God after it has been established [in their nature],19 and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers.

Note 19
The "bond with God" (conventionally translated as "God's covenant") apparently refers here to man's moral obligation to use his inborn gifts-intellectual as well. as physical-in the way intended for them by God. The "establishment" of this bond arises from the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus, to a gradual cognition of God's will with reference to his own behaviour. This interpretation of the "bond with God" seems to be indicated by the fact that there is no mention of any specific "covenant" in either the preceding or the subsequent verses of the passage under consideration. The deliberate omission of any explanatory reference in this connection suggests that the expression "bond with God" stands for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience: namely, that innate relationship with God which makes Him "closer to man than his neck-vein" (50:16). For an explanation of the subsequent reference to "what God has bidden to be joined", see surah 13, note 43.
Rashad Khalifa (The Final Testament)
2:27 who violate GOD's covenant after pledging to uphold it, sever what GOD has commanded to be joined, and commit evil. These are the losers. Two Deaths and Two Lives for the Disbelievers*,
Shabbir Ahmed (Quran As It Explains Itself)
2:27 (Just as there is One Creator, likewise mankind is but one Community.) Those who break this ratified Bond of God and cut asunder the unity of mankind that God has commanded them to uphold, and thus lay the foundation of chaos on earth, those will be the losers in the long run. [9:33-34, 9:111, 10:19, 13:20-24, 31:28, 83:6, 114:1]

2:28 كيف تكفرون بالله وكنتم اموتا فاحيكم ثم يميتكم ثم يحييكم ثم اليه ترجعون

Transcription (English)
2:28 Kayfa takfuroona biAllahiwakuntum amwatan faahyakum thumma yumeetukumthumma yuhyeekum thumma ilayhi turjaAAoona
Edip-Layth (Quran: A Reformist Translation)
2:28 How can you not appreciate God when you were dead and He brought you to life? Then He makes you die, then He brings you to life, then to Him you return.8

Note 8

After creation, we were put to death. Through birth we were given life on this planet; we will die again and we will be resurrected for the Day of Judgment. Death is simply the stage of unconsciousness that is required by God's system where our mind is forced to travel between universes.

The Monotheist Group (The Quran: A Monotheist Translation)
2:28 How can you reject God when you were dead and He brought you to life? Then He makes you die, then He brings you to life, then to Him you return.
Muhammad Asad (The Message Of Quran)
2:28 How can you refuse to acknowledge God, seeing that you were lifeless and He gave you life, and that He will cause you to die and then will bring you again to life, whereupon unto Him you will be brought back?
Rashad Khalifa (The Final Testament)
2:28 How can you disbelieve in GOD when you were dead and He gave you life, then He puts you to death, then He brings you back to life, then to Him you ultimately return?,8

Note 8
The righteous do not really die; they go straight to Heaven. When their interim on this earth comes to an end, the angels of death simply invitethem to go to the same Paradise where Adam and Eve once lived (2:154, 3:169:24, 22:58, 16:32, 36:20, 44:56, 89:27). Thus, while the righteousexperience only the first death following our original sin, the unrighteous go through two deaths (40:11).At the timeof death, the disbelievers know their miserable fate (8:50, 47:27), thenthey suffer a continuous nightmare that lasts until Hell is created (40:46:23, Appendix 17.)
Shabbir Ahmed (Quran As It Explains Itself)
2:28 Think! How can you disbelieve in God knowing that He is the One Who gave you life when you were lifeless? Then He will cause you to die and bring you back to life again. And then, all of you will return to Him.21

Note 21
Two lives and deaths 37:58, 40:11, 44:56, 76:1

2:29 هو الذى خلق لكم ما فى الارض جميعا ثم استوى الى السماء فسوىهن سبع سموت وهو بكل شىء عليم

Transcription (English)
2:29 Huwa allathee khalaqa lakum mafee al-ardi jameeAAan thumma istawa ila alssama-ifasawwahunna sabAAa samawatin wahuwa bikullishay-in AAaleemun
Edip-Layth (Quran: A Reformist Translation)
2:29 He is the One who created for you all that is in the earth. Moroever, He attended to the universe and made it seven heavens, and He is aware of all things.
The Monotheist Group (The Quran: A Monotheist Translation)
2:29 He is the One who has created for you all that is on the earth, then He attended to the heaven and has made it seven heavens, and He is aware of all things.
Muhammad Asad (The Message Of Quran)
2:29 He it is who has created for you all that is on earth, and has applied His design to the heavens and fashioned them into seven heavens;20 and He alone has full knowledge of everything.

Note 20
The term sama' ("heaven" or "sky") is applied to anything that is spread like a canopy above any other thing. Thus, the visible skies which stretch like a vault above the earth and form, as it were, its canopy, are called sama': and this is the primary meaning of this term in the Qur'an; in a wider sense, it has the connotation of "cosmic system". As regards the "seven heavens", it is to be borne in mind that in Arabic usage - and apparently in other Semitic languages as well - the number "seven" is often synonymous with "several" (see Lisan al-Arab), just as "seventy" or "seven hundred" often means "many" or "very many" (Taj al-'Arus). This, taken together with the accepted linguistic definition that "every samu' is a sama' with regard to what is below it" (Raghib), may explain the "seven heavens" as denoting the multiplicity of cosmic systems. - For my rendering of thumma, at the beginning of this sentence, as "and", see surah 7, first part of note 43.
Rashad Khalifa (The Final Testament)
2:29 He is the One who created for you everything on earth, then turned to the sky and perfected seven universes therein,9 and He is fully aware of all things.,

Note 9
Our universe with its billion galaxies, spanning distances of billions of light years, is the smallest and innermost of seven universes (Appendix 6). Please look up 41:10.
Shabbir Ahmed (Quran As It Explains Itself)
2:29 He is the One Who has created for you whatever is on earth – all of it. And He has applied His Design to the sky and fashioned it in several ascending heights. He is the Supreme Knower of what all things are destined to be.22

Note 22
The subject of seven ascending heights is still under scientific investigation, but many astrophysicists already believe in it. 11:7, 53:31, 57:1. Saba' indicates seven or several. Thinking of the earth’s atmosphere, it contains seven layers: The Troposphere, Stratosphere, Ozone Layer, Mesosphere, Thermosphere, Ionosphere and the Exosphere. This has been only discovered in the last century. The Qur’an repeatedly emphasizes the importance of scientific observation and intellectual inquiry. 3:191, 7:185, 17:36, 88:17

2:30 واذ قال ربك للملئكة انى جاعل فى الارض خليفة قالوا اتجعل فيها من يفسد فيها ويسفك الدماء ونحن نسبح بحمدك ونقدس لك قال انى اعلم ما لا تعلمون

Transcription (English)
2:30 Wa-ith qala rabbuka lilmala-ikatiinnee jaAAilun fee al-ardi khaleefatan qalooatajAAalu feeha man yufsidu feeha wayasfiku alddimaawanahnu nusabbihu bihamdika wanuqaddisu lakaqala innee aAAlamu ma la taAAlamoona
Edip-Layth (Quran: A Reformist Translation)
Creation2:30 Your Lord said to the controllers, "I am placing a successor on earth." They said, "Would You place in it he who would corrupt it, and shed blood, while we sing Your glory, and praise You?" He said, "I know what you do not know."9

Note 9

We may infer that Adam was the name of the new species created by God through evolution and he became the successor of a violent primate dominating the earth.

The Monotheist Group (The Quran: A Monotheist Translation)
2:30 And your Lord said to the angels: "I am placing a successor on the earth." They said: "Will You place in it he who would make corruption in it, and spill blood; while we praise by Your glory, and exalt to You?" He said: "I know what you do not know."
Muhammad Asad (The Message Of Quran)
2:30 AND LO!21 Thy Sustainer said unto the angels: "Behold, I am about to establish upon earth one who shall inherit it."22 They said: "Wilt Thou place on it such as will spread corruption thereon and shed blood -whereas it is we who extol Thy limitless glory, and praise Thee, and hallow Thy name?" [God] answered: "Verily, I know that which you do not know."

Note 21
The interjection "lo" seems to be the only adequate rendering, in this context, of the particle idh, which is usually -and without sufficient attention to its varying uses in Arabic construction - translated as "when". Although the latter rendering is often justified, idh is also used to indicate "the sudden, or unexpected, occurrence of a thing" (cf. Lane 1, 39), or a sudden turn in the discourse. The subsequent allegory, relating as it does to the faculty of reason implanted in man, is logically connected with the preceding passages.

Note 22
Lit., "establish on earth a successor" or a "vice-gerent". The term khalifah -derived from the verb khalafa, "he succeeded [another] " - is used in this allegory to denote man's rightful supremacy on earth, which is most suitably rendered by the expression "he shall inherit the earth" (in the sense of being given possession of it). See also 6:165, 27:62 and 35:39, where all human beings are - spoken of as khala'if al-ard.
Rashad Khalifa (The Final Testament)
Satan: A Temporary "god"2:30 Recall that your Lord said to the angels, "I am placing a representative (a temporary god) on Earth." They said, "Will You place therein one who will spread evil therein and shed blood, while we sing Your praises, glorify You, and uphold Your absolute authority?" He said, "I know what you do not know."10 ,

Note 10
These verses answer such crucial questions as: "Why are we here?" (See Appendix 7)
Shabbir Ahmed (Quran As It Explains Itself)
2:30 (Now is related to you the creation of Adam or mankind, in allegorical terms; when God decided to create humans who would be given free will, and supremacy on earth.) Your Lord announced His Plan to the angels, “I am about to place on earth a new creation that will have supremacy over it.” They exclaimed, “Will you place on it such creation as will cause disorder therein and shed blood! - Whereas we strive to manifest Your glory (in the Universe)!” He answered, “I know what you do not know.”23

Note 23
God had programmed the angels God’s forces in nature with specific tasks that express the Divine will. He created humans through the process of evolution and granted them the ability to make free choices. They may choose to follow Divine Guidance or deviate from it 33:72. The "angels" were not even remotely aware of any will other than God’s. The Qur’an metaphorically portrays the immense responsibility given to humans in the story of Adam. Free will may be likened to the breathing into humans from the Divine Energy. The angels wondered if a clash of wills would not result in chaos and bloody disorder on earth, while the angelic role had always been that of striving to manifest the Impeccable glory of their Lord and absolute submission to His commands. 15:28, 16:49. TasbeehfromSabah = Swim with long strides = Strive hard = Apply oneself to a mission. Moses and Aaron Haroon did Tasbeeh -strove hard against Pharaoh 20:33. Human Evolution … 6:2, 7:189, 15:26, 22:5, 23:12, 25:54, 32:7, 35:11, 37:11, 71:17

2:31 وعلم ءادم الاسماء كلها ثم عرضهم على الملئكة فقال انبونى باسماء هؤلاء ان كنتم صدقين

Transcription (English)
2:31 WaAAallama adama al-asmaakullaha thumma AAaradahum AAala almala-ikatifaqala anbi-oonee bi-asma-i haola-iin kuntum sadiqeena
Edip-Layth (Quran: A Reformist Translation)
Innate Ability to Relate and Discriminate2:31 He taught Adam the description of all things, and then He displayed them to the controllers and said, "Inform Me the descriptions of these things if you are truthful."10

Note 10

The verse reminds us of one of the most important divine gifts: the capacity of creating abstract ideas, categorization, and discrimination. Through Adam, our common ancestor, our genetic program is made able to recognize and distinguish numerous animals, plants, devices, chemical compounds, emotions, ideas, etc.

The Old Testament has a parallel account: "And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found any help meet for him" (Genesis 2:19-20 ).

The Monotheist Group (The Quran: A Monotheist Translation)
2:31 And He taught Adam the names of all things, then He displayed them to the angels and said: "Inform Me of the names of these if you are truthful."
Muhammad Asad (The Message Of Quran)
2:31 And He imparted unto Adam the names of all things;23 then He brought them within the ken of the angels and said: "Declare unto Me the names of these [things], if what you say is true."24

Note 23
Lit., "all the names". The term ism ("name") implies, according to all philologists, an expression "conveying the knowledge [of a thing] ... applied to denote a substance or an accident or an attribute, for the purpose of distinction" (Lane IV, 1435): in philosophical terminology, a "concept". From this it may legitimately be inferred that the "knowledge of all the names" denotes here man's faculty of logical definition and, thus, of conceptual thinking. That by "Adam" the whole human race is meant here becomes obvious from the preceding reference, by the angels, to "such as will spread corruption on earth and will shed blood", as well as from 7:11 .

Note 24
Namely, that it was they who, by virtue of their purity, were better qualified to "inherit the earth".
Rashad Khalifa (The Final Testament)
The Test Begins2:31 He taught Adam all the names then presented them to the angels, saying, "Give me the names of these, if you are right.",11

Note 11
These are the names of the animals, the automobile, the submarine, the space satellite, the VCR, and all other objects to be encountered bythe human beings on Earth.
Shabbir Ahmed (Quran As It Explains Itself)
2:31 And God endowed mankind with the capacity to attain knowledge. Then He showed the angels certain things and said to them, “Tell me if you have the capacity of learning about these, if you are truthful (and better qualified to have supremacy on the planet earth).”24

Note 24
‘Allam-al-Aadam-al-Asma = He endowed humankind with the capacity to attain knowledge

2:32 قالوا سبحنك لا علم لنا الا ما علمتنا انك انت العليم الحكيم

Transcription (English)
2:32 Qaloo subhanaka laAAilma lana illa ma AAallamtanainnaka anta alAAaleemu alhakeemu
Edip-Layth (Quran: A Reformist Translation)
2:32 They said, "Glory be to You, we have no knowledge except what You have taught us, You are the Knowledgeable, the Wise."
The Monotheist Group (The Quran: A Monotheist Translation)
2:32 They said: "Glory to You, we have no knowledge except that which You have taught us, You are the Knowledgeable, the Wise."
Muhammad Asad (The Message Of Quran)
2:32 They replied: "Limitless art Thou in Thy glory! No knowledge have we save that which Thou hast imparted unto us. Verily, Thou alone art all-knowing, truly wise."
Rashad Khalifa (The Final Testament)
2:32 They said, "Be You glorified, we have no knowledge, except that which You have taught us. You are the Omniscient, Most Wise.",
Shabbir Ahmed (Quran As It Explains Itself)
2:32 They humbly said, “Glorified are You, High above all! We only know what You have taught us (the tasks assigned to us). Most certainly, You are all Knower, all Wise.”

2:33 قال يادم انبئهم باسمائهم فلما انباهم باسمائهم قال الم اقل لكم انى اعلم غيب السموت والارض واعلم ما تبدون وما كنتم تكتمون

Transcription (English)
2:33 Qala ya adamu anbi/humbi-asma-ihim falamma anbaahum bi-asma-ihim qalaalam aqul lakum innee aAAlamu ghayba alssamawatiwaal-ardi waaAAlamu ma tubdoona wamakuntum taktumoona
Edip-Layth (Quran: A Reformist Translation)
2:33 He said, "O Adam, inform them of the descriptions of these." When he informed them of their descriptions, He said, "Did I not tell you that I know the unseen of the heavens and the earth, and that I know what you reveal and what you were hiding?"
The Monotheist Group (The Quran: A Monotheist Translation)
2:33 He said: "O Adam, inform them of their names," so when he informed them of their names, He said: "Did I not tell you that I know the unseen of the heavens and the earth, and that I know what you reveal and what you are hiding?"
Muhammad Asad (The Message Of Quran)
2:33 Said He: "O Adam, convey unto them the names of these [things]." And as soon as [Adam] had conveyed unto them their names, [God] said: "Did I not say unto you, `Verily, I alone know the hidden reality of the heavens and the earth, and know all that you bring into the open and all. that you would conceal'?"
Rashad Khalifa (The Final Testament)
2:33 He said, "O Adam, tell them their names." When he told them their names, He said, "Did I not tell you that I know the secrets of the heavens and the earth? I know what you declare, and what you conceal.",
Shabbir Ahmed (Quran As It Explains Itself)
2:33 Then He said, “O Adam! Show them some of your capacity to attain knowledge.” And when Adam informed them of his ability to learn, He said to the angels, “Did I not tell you that I know the secrets of the highs and the lows? And I know what is manifested by your efforts and the potentials that lie dormant within you.”

2:34 واذ قلنا للملئكة اسجدوا لءادم فسجدوا الا ابليس ابى واستكبر وكان من الكفرين

Transcription (English)
2:34 Wa-ith qulna lilmala-ikatiosjudoo li-adama fasajadoo illa ibleesa abawaistakbara wakana mina alkafireena
Edip-Layth (Quran: A Reformist Translation)
TestingIblis (The one who Despaired) with Humans and Humans with Iblis2:34 We said to the controllers, "Submit to Adam," so they submitted except for the Despaired, he refused and became arrogant, and became of the ingrates.11

Note 11

Jeffrey Lang, professor of Mathematics at Kansas University, in his remarkable book Losing My Religion: A Call for Help, (Amana Publications, 2004), notes the following about this verse, "If I had any doubt about the Qur'an's position is that the human character is potentially greater than the angelic one, this verse removed it. When Adam succeeds intellectually where the angels failed, God tells them, "Bow down to Adam." They then bow down, demonstrating their acknowledgement of his superiority. Bowing is also a symbol of subservience and thus the Qur'an seems to be indicating that the angels/controllers will serve mankind in its development on earth. (p.32).

The Monotheist Group (The Quran: A Monotheist Translation)
2:34 And We said to the angels: "Yield to Adam," so they yielded except for Satan, he refused and became arrogant, and became of the rejecters.
Muhammad Asad (The Message Of Quran)
2:34 And when We told the angels, "Prostrate yourselves before Adam!"25 -they all prostrated themselves, save Iblis, who refused and gloried in his arrogance: and thus he became one of those who deny the truth.26

Note 25
To show that, by virtue of his ability to think conceptually, man is superior in this respect even to the angels.

Note 26
For an explanation of the name of the Fallen Angel, see surah 7, note 10. The fact of this "rebellion", repeatedly stressed in the Qur'an, has led some of the commentators to the conclusion that he could not have been one of the angels, since these are incapable of sinning: "they do not bear themselves with false pride. .. and they do whatever they are bidden to do" ( 16:49). As against this, other commentators point to the Qur'anic phrasing of God's command to the angels and of Iblis' refusal to obey, which makes it absolutely clear that at the time of that command he was indeed one of the heavenly host. Hence, we must assume that his "rebellion" has a purely symbolic significance and is, in reality, the outcome of a specific function assigned to him by God (see note 31 on 15:41 ).
Rashad Khalifa (The Final Testament)
2:34 When we said to the angels, "Fall prostrate before Adam," they fell prostrate, except Satan; he refused, was too arrogant, and a disbeliever.,
Shabbir Ahmed (Quran As It Explains Itself)
2:34 And when We said to the angels, “Humble yourselves and be subservient to Adam-mankind, they instantly complied humbling themselves. But Iblees (Satan) refused through self-glorification, and so became a rejecter of the Divine Command.25

Note 25
Thus, God endowed mankind with the ability to harness the forces in Nature through science. There is, however, an internal domain He has designed within humans, the Nafsor ‘Self’. Call it ‘I’, ‘Self’, ‘Ego’, ‘Personality’, ‘Iamness’, ‘Me’. This has been placed for the humans to exercise free will and achieve personal growth or self-actualization. But this ’self’ is vulnerable to the evil prompting of its own intrinsic selfish desire or that of extrinsic sources. In that situation the ’self’ rebels against the higher controls of human judgment, and more importantly, against the revealed Moral Values. This rebellious state of the ’self’ has the ability to rationalize its desire and emotions through the intellect. And this rebellious state of the ‘Ego’ is Satan or Iblees. It was this Iblees that refused to humble itself to the higher human controls of judgment and Divine Commands. Incidentally, the Qur’an nowhere mentions a human ’soul’, ’spirit’ or ’spirituality’. Iblees = Deprivation = Hopelessness = Frustration = Desperation and regret = Rebellious state of the human ’self’ that drifts away from the Divine Commands, but wishes to escape personal responsibility by blaming God for its own misdeeds. See 7:16. Sajdah = Prostration = Complete submission = Willful obedience = Utter humility = Adoration = Utmost commitment to Divine Cause = Humbling one’s own self

2:35 وقلنا يادم اسكن انت وزوجك الجنة وكلا منها رغدا حيث شئتما ولا تقربا هذه الشجرة فتكونا من الظلمين

Transcription (English)
2:35 Waqulna ya adamu oskunanta wazawjuka aljannata wakula minha raghadan haythushi/tuma wala taqraba hathihi alshshajaratafatakoona mina alththalimeena
Edip-Layth (Quran: A Reformist Translation)
2:35 We said, "O Adam, reside you and your mate in the paradise, and eat from it bountifully as you both wish, and do not approach this tree, else you will be of those who did wrong."12

Note 12

Serving God is living according the nature and reason. Human nature requires enjoyment of God's blessings within the limitations put by the Creator. By choosing to act against the advice of our own Creator we acted unreasonably. See: 51:56.

The Monotheist Group (The Quran: A Monotheist Translation)
2:35 And We said: "O Adam, reside you and your mate in the paradise, and eat from it bountifully as you both wish, and do not come near this tree, else you will be of those who have wronged."
Muhammad Asad (The Message Of Quran)
2:35 And We said: "O Adam, dwell thou and thy wife in this garden,27 and eat freely thereof, both of you, whatever you may wish; but do not approach this one tree, lest you become wrongdoers."28

Note 27
Lit., "the garden". There is a considerable difference of opinion among the commentators as to what is meant here by "garden": a garden in the earthly sense, or the paradise that awaits the righteous in the life to come, or some special garden in the heavenly regions? According to some of the earliest commentators (see Manar I, 277), an earthly abode is here alluded to-namely, an environment of perfect ease, happiness and innocence. In any case, this story of Adam is obviously one of the allegories referred to in 3:7.

Note 28
This tree is alluded to elsewhere in the Qur'an (20:120) as "the tree of life eternal", and in the Bible (Genesis ii, 9) as "the tree of life" and "the tree of knowledge of good and evil". For a tentative explanation of this allegory, see not 106 on 20:120.
Rashad Khalifa (The Final Testament)
2:35 We said, "O Adam, live with your wife in Paradise, and eat therefrom generously, as you please, but do not approach this tree, lest you sin.",
Shabbir Ahmed (Quran As It Explains Itself)
2:35 We told the early humans, Adam and his wife (men and women), “O Mankind! Reside in this land which is Paradise and partake the fruit thereof as you please. But do not go near this branching Tree (of Selfishness). Or, you will become of the wrongdoers.”26

Note 26
If you branch off into casts, sects, and rivalry, you shall replace your Paradise with Hell. 2:213, 4:65 10:19, 20:117. Zulm = To displace something from its rightful place = Replace good with evil = Relegate the truth = Transgression = Oppression = Violation of human rights = Wrongdoing

2:36 فازلهما الشيطن عنها فاخرجهما مما كانا فيه وقلنا اهبطوا بعضكم لبعض عدو ولكم فى الارض مستقر ومتع الى حين

Transcription (English)
2:36 Faazallahuma alshshaytanuAAanha faakhrajahuma mimma kanafeehi waqulna ihbitoo baAAdukum libaAAdinAAaduwwun walakum fee al-ardi mustaqarrun wamataAAunila heenin
Edip-Layth (Quran: A Reformist Translation)
2:36 So, the devil tricked both and he brought both of them out from what they were in, and We said, "Descend, you are all enemies of one another. In the land shall be stability for you and luxury for a while."13

Note 13

Though the Quran holds both Adam and his spouse equally responsible for their sinful act, the Old Testament's related verses have been distorted by all-male Jewish clerics, and this misogynistic distortion was later exploited further by St. Paul to promote male hegemony.

The dubious St. Paul justifies his misogynistic ideas with the following rationale: "Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not) a teacher of the Gentiles in faith and verity. I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; But (which becomes women professing godliness) with good works. Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety" (1 Timothy 2:7-15 ). "Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also says the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church" (1 Corinthians 14:34-35 ). "Likewise, ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered" (1 Peter 3:7 ).

Ironically, the Old Testament contradicts St. Paul's attempt to deprive women from freedom of expression: The Old Testament mentions several women as prophets: Miriam (Exodus 15:20 ), Deborah (Judges 4:4-5 ), Huldah (2Kings 22:14 ), Noadiah (Nehemiah 6:14 ). For the Old Testament account of this event, see Genesis 3:1-24 . See the Quran 4:1; 4:34; 49:13; 60:12. Also see 7:19; 20:115.

The Monotheist Group (The Quran: A Monotheist Translation)
2:36 So, the devil caused them to slip from it, and he brought them out from what they were in, and We said: "Descend; for you are enemies to one another; and on the earth you will have residence and provisions until the appointed time."
Muhammad Asad (The Message Of Quran)
2:36 But Satan caused them both to stumble therein, and thus brought about the loss of their erstwhile state.29 And so We said: "Down with you, [and be henceforth] enemies unto one another; and on earth you shall have your abode and your livelihood for a while !"30

Note 29
Lit., "brought them out of what they had been in": i.e., by inducing them to eat the fruit of the forbidden tree.

Note 30
With this sentence, the address changes from the hitherto-observed dual form to the plural: a further indication that the moral of the story relates to the human race as a whole. See also surah 7, note 16.
Rashad Khalifa (The Final Testament)
2:36 But the devil duped them, and caused their eviction therefrom. We said, "Go down as enemies of one another. On Earth shall be your habitation and provision for awhile.",
Shabbir Ahmed (Quran As It Explains Itself)
2:36 But Satan caused them both (men as well as women) to stumble therein and got them out of the happy state they were in. And so We said, “Degraded you have become with wedges of discord among yourselves! There shall be for you habitation and livelihood on earth for a while.”27

Note 27
Their straying egos and selfish desires had clashed and led them into dividing among themselves for the pursuit of self-interest. Humanity fell from the height of felicity into contention and rivalry. The plentiful provision of the land that used to be open for all became a matter of private ownership and hoarding. They have since been living in a state of continuous toil, turmoil and strife

2:37 فتلقى ءادم من ربه كلمت فتاب عليه انه هو التواب الرحيم

Transcription (English)
2:37 Fatalaqqa adamu min rabbihikalimatin fataba AAalayhi innahu huwa alttawwabualrraheemu
Edip-Layth (Quran: A Reformist Translation)
2:37 Adam then received words from His Lord, so He forgave him; He is the Forgiver, the Compassionate.
The Monotheist Group (The Quran: A Monotheist Translation)
2:37 Adam then received words from His Lord, so He forgave him; He is the Forgiver, the Merciful.
Muhammad Asad (The Message Of Quran)
2:37 Thereupon Adam received words [of guidance] from his Sustainer, and He accepted his repentance: for, verily, He alone is the-Acceptor of Repentance, the Dispenser of Grace.
Rashad Khalifa (The Final Testament)
Specific Words2:37 Then, Adam received from his Lord words, whereby He redeemed him. He is the Redeemer, Most Merciful.12 ,

Note 12
Similarly, God has given us specific, mathematically coded words, the words of Sura 1, to establish contact with Him (see Footnote 1:1 and Appendix 15).
Shabbir Ahmed (Quran As It Explains Itself)
2:37 (The solution to this catastrophe was beyond human redress.) Then Adam received Words of guidance from his Lord and He accepted his repentance. Certainly, He is the Acceptor of repentance, the Most Merciful.28

Note 28
Adam = Aadam = Man. His wife = Woman. Udma = Ability to live together as a community. Aadam from Udma thus, indicates humankind. The word “Eve” or Hawwa is not mentioned in the Qur’an. She is described with dignity as Mer’a-til-Aadam = Adam’s Zaujah = Wife, Consort, Mate of Adam = Mrs. Adam. The Qur’an adopts the beautiful method of either gently correcting or ignoring the errors in other scriptures. It does not repeat the Biblical fallacy of ‘Eve’ having been created from Adam’s rib. She also repented and God treated both of them equally. 7:23. Again, Adam and his wife mean humankind, male and female. Taubah = Repentance = Returning to the right path = Realizing one's fault and taking corrective action. 4:17, 4:18, 5:39, 3:89, 6:54, 16:119, 24:5, 27:71

2:38 قلنا اهبطوا منها جميعا فاما ياتينكم منى هدى فمن تبع هداى فلا خوف عليهم ولا هم يحزنون

Transcription (English)
2:38 Qulna ihbitoo minhajameeAAan fa-imma ya/tiyannakum minnee hudan faman tabiAAahudaya fala khawfun AAalayhim wala hum yahzanoona
Edip-Layth (Quran: A Reformist Translation)
2:38 We said, "Descend from it all of you, so when the guidance comes from Me, then whoever follows My guidance, they will have nothing to fear, nor will they grieve."
The Monotheist Group (The Quran: A Monotheist Translation)
2:38 We said: "Descend from it all of you, so when the guidance comes from Me, then whoever follows My guidance, they will have nothing to fear, nor will they grieve."
Muhammad Asad (The Message Of Quran)
2:38 [For although] We did say, "Down with you all from this [state]," there shall, none the less, most certainly come unto you guidance from Me: and those who follow My guidance need have no fear, and neither shall they grieve;
Rashad Khalifa (The Final Testament)
2:38 We said, "Go down therefrom, all of you. When guidance comes to you from Me, those who follow My guidance will have no fear, nor will they grieve.,
Shabbir Ahmed (Quran As It Explains Itself)
2:38 We said, “For now, all of you are degraded to a lower level of existence, out of this state of felicity (Paradise). But, when guidance comes to you from Me, those who will follow My guidance, on them shall be no fear from without, nor shall they have any grief from within.”29

Note 29
Note here the multiple plural ‘all of you’ confirming that Adam and his wife are allegorical terms for the humankind. Incidentally, the word ‘Eve’ is nowhere mentioned in the Qur’an, once again Adam denoting humankind. Khauf = Fear from without. Huzn = Intrinsic depression or grief = Unhappiness = Regret

2:39 والذين كفروا وكذبوا بايتنا اولئك اصحب النار هم فيها خلدون

Transcription (English)
2:39 Waallatheena kafaroo wakaththaboobi-ayatina ola-ika as-habualnnari hum feeha khalidoona
Edip-Layth (Quran: A Reformist Translation)
2:39 Those who do not appreciate and deny Our signs, they are the dwellers of fire, in it they will abide.
The Monotheist Group (The Quran: A Monotheist Translation)
2:39 And those who disbelieve and deny Our revelations, they are the dwellers of Hell, in it they will abide.
Muhammad Asad (The Message Of Quran)
2:39 but those who are bent on denying the truth and giving the lie to Our messages - they are destined for the fire, and therein shall they abide.
Rashad Khalifa (The Final Testament)
2:39 "As for those who disbelieve and reject our revelations, they will be dwellers of Hell, wherein they abide forever.",
Shabbir Ahmed (Quran As It Explains Itself)
2:39 But those who reject Our messages or deny them in practice, such will be the rightful dwellers of the fire. They will abide therein.

2:40 يبنى اسرءيل اذكروا نعمتى التى انعمت عليكم واوفوا بعهدى اوف بعهدكم وايى فارهبون

Transcription (English)
2:40 Ya banee isra-eela othkurooniAAmatiya allatee anAAamtu AAalaykum waawfoo biAAahdee oofibiAAahdikum wa-iyyaya fairhabooni
Edip-Layth (Quran: A Reformist Translation)
Pledge with the Children of Israel2:40 O Children of Israel, remember My blessings that I had blessed you with, and fulfill your pledge to Me that I may fulfill My pledge to you, and revere Me alone.
The Monotheist Group (The Quran: A Monotheist Translation)
2:40 O Children of Israel, remember My blessings that I had blessed you with, and fulfill your pledge to Me that I may fulfill My pledge to you, and reverence Me alone.
Muhammad Asad (The Message Of Quran)
2:40 O CHILDREN of Israel!31 Remember those blessings of Mine with which I graced you, and fulfil your promise unto Me, [whereupon] I shall fulfil My promise unto you; and of Me, of Me stand in awe!

Note 31
This passage connects directly with the preceding passages in that it refers to the continuous guidance vouchsafed to man through divine revelation. The reference to the children of Israel at this point, as in so many other places in the Qur'an, arises from the fact that their religious beliefs represented an earlier phase of the monotheistic concept which culminates in the revelation of the Qur'an.
Rashad Khalifa (The Final Testament)
Divine Commandments to All Jews: "You Shall Believe in This Quran."2:40 O Children of Israel, remember My favor, which I bestowed upon you, and fulfill your part of the covenant, that I fulfill My part of the covenant, and reverence Me.,
Shabbir Ahmed (Quran As It Explains Itself)
2:40 (One example is that of the Israelites.) O Children of Israel! Remember My blessings that I bestowed upon you (when you were following My commandments). Fulfill your promise to Me and I will fulfill My promise to you. And fear none but Me.30

Note 30
Fear the consequences of violating Divine Commands. 2:47, 2:83, 2:122, 3:61, 5:12, 5:70, 9:111, 45:16

2:41 وءامنوا بما انزلت مصدقا لما معكم ولا تكونوا اول كافر به ولا تشتروا بايتى ثمنا قليلا وايى فاتقون

Transcription (English)
2:41 Waaminoo bima anzaltu musaddiqanlima maAAakum wala takoonoo awwala kafirinbihi wala tashtaroo bi-ayatee thamananqaleelan wa-iyyaya faittaqooni
Edip-Layth (Quran: A Reformist Translation)
2:41 Acknowledge what I have sent down, authenticating what is already with you, and do not be the first to reject it! Moreover, do not purchase with My signs a cheap gain; and of Me you shall be conscientious.14

Note 14

The Quran mentions Jews frequently; sometimes for their good deeds and accomplishments, and sometimes for their blunders and failures. God knew that the followers of Muhammed would fall for the same trap centuries later. The Quran narrates the history so that we do not repeat the same errors. Unfortunately, those who followed the hearsay stories about prophet Muhammed committed the same sins. For instance, compare these verses with the beliefs and actions of today's Sunni and Shiite mushriks: 2:48; 2:67; 2:80; 3:24; 9:31. The Quran was not revealed to dead people, but to the living (36:70). Thus, we should be warned and enlightened by the divine criticisms levied to the previous generations. Some people have problem with the expression "do not purchase with my signs a cheap gain" or "do not trade it with a cheap price" since they commit the fallacy called "accent." The accent should not be on "cheap gain" or "cheap price" rather should be on "do not purchase…" or "do not trade it…"

The Monotheist Group (The Quran: A Monotheist Translation)
2:41 And believe in what I have sent down, authenticating what is with you, and do not be the first to disbelieve in it! And do not purchase with My revelations a cheap gain, and of Me you shall be aware.
Muhammad Asad (The Message Of Quran)
2:41 Believe in that which I have [now] bestowed from on high, confirming the truth already in your possession, and be not foremost among those who deny its truth; and do not barter away My messages for a trifling gain;32 and of Me, of Me be conscious

Note 32
A reference to the persistent Jewish belief that they alone among all nations have been graced by divine revelation. The "trifling gain" is their conviction that they are "God's chosen people" - a claim which the Qur'an consistently refutes.
Rashad Khalifa (The Final Testament)
2:41 You shall believe in what I have revealed herein, confirming what you have; do not be the first to reject it. Do not trade away My revelations for a cheap price, and observe Me.,
Shabbir Ahmed (Quran As It Explains Itself)
2:41 And grace yourselves with belief in what I have revealed now confirming (the truth) in what you already have. Be not the first among those who will conceal the truth therein, and trade not My revelations for petty gains. Rather, be mindful of Me.31

Note 31
‘Confirming the truth in’ 2:101. Petty gains = The false dogma of being the ‘chosen ones’ which is consistently rejected by the Qur’an. The only criterion of honor in the Sight of God is character 2:80, 10:69, 29:23, 49:13. Kufr = Opposing the truth = Denying the truth = Concealing the truth = Ingratitude = Rejection of truth = Choosing to live in darkness = Hiding or covering something = Closing eyes to light. Kaafir = One given to Kufr =One who adamantly denies thetruth = One who opposes the truth = Commonly translated as ‘infidel’ = Derivatively and positively, a farmer who hides the seed under the soil 57:20. Therefore, Kufr or Kafir does not apply to the unaware, anyone to whom the message has not been conveyed or reached yet. Taqwa = Seeking to journey through life in security = Protect oneself from disintegration of the personality = Journeying in security = Being careful and observant = Getting empowered against evil = Avoid overstepping the laws = Exercising caution = Preserving oneself against deterioration = Good conduct = Building character = Live upright = Fear the consequences of violating Divine Commands = Being mindful of the Creator = Remaining conscious of the Divinely ordained Values = Taking precaution = Being watchful against error

2:42 ولا تلبسوا الحق بالبطل وتكتموا الحق وانتم تعلمون

Transcription (English)
2:42 Wala talbisoo alhaqqa bialbatiliwataktumoo alhaqqa waantum taAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:42 Do not obscure the truth with falsehood, nor keep the truth secret while you know.
The Monotheist Group (The Quran: A Monotheist Translation)
2:42 And do not confound the truth with falsehood, nor keep the truth secret while you know.
Muhammad Asad (The Message Of Quran)
2:42 And do not overlay the truth with falsehood, and do not knowingly suppress the truth;33

Note 33
By "overlaying the truth with falsehood" is meant the corrupting of the Biblical text, of which the Qur'an frequently accuses the Jews (and which has since been established by objective textual criticism), while the "suppression of the truth" refers to their disregard or deliberately false interpretation of the words of Moses in the Biblical passage, "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren. like unto me; unto him ye shall hearken" (Deuteronomy xviii, 15), and the words attributed to God Himself, "I will raise them up a prophet from among thy brethren, like unto thee, and will put My words in his mouth" (Deuteronomy xviii, 18). The "brethren" of the children of Israel are obviously the Arabs, and particularly the musta`ribah ("Arabianized") group among them, which traces its descent to Ishmael and Abraham: and since it is to this group that the Arabian Prophet's own tribe, the Quraysh, belonged, the above Biblical passages must be taken as referring to his advent.
Rashad Khalifa (The Final Testament)
2:42 Do not confound the truth with falsehood, nor shall you conceal the truth, knowingly.,
Shabbir Ahmed (Quran As It Explains Itself)
2:42 Do not confound the truth with falsehood, nor conceal the truth while you are well aware of it. [2:159, 3:71]

2:43 واقيموا الصلوة وءاتوا الزكوة واركعوا مع الركعين

Transcription (English)
2:43 Waaqeemoo alssalata waatooalzzakata wairkaAAoo maAAa alrrakiAAeena
Edip-Layth (Quran: A Reformist Translation)
2:43 Observe the Contact prayer, and contribute towards betterment, and bow with those who bow.15

Note 15

For zaka (purification/betterment through sharing the blessings) see 7:146.

The Monotheist Group (The Quran: A Monotheist Translation)
2:43 And hold the contact prayer, and contribute towards purification, and kneel with those who kneel.
Muhammad Asad (The Message Of Quran)
2:43 and be constant in prayer, and spend in charity,34 and bow down in prayer with all who thus bow down.

Note 34
In Islamic Law, zakah denotes an obligatory tax, incumbent on Muslims, which is meant to purify a person's capital and income from the taint of selfishness (hence the name). The proceeds of this tax are to, be spent mainly, but not exclusively, on the poor. Whenever, therefore, this term bears the above legal implication, I translate it as "the purifying dues". Since, however, in this verse it refers to the children of Israel and obviously implies only acts of charity towards the poor, it is more appropriate to translate it as "almsgiving" or "charity". I have also adopted this latter rendering in all instances where the term zakah, though relating to Muslims, does not apply specifically to the obligatory tax as such (e.g., in 73:20, where this term appears for the first time in the chronology of revelation).
Rashad Khalifa (The Final Testament)
2:43 You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and bow down with those who bow down.,
Shabbir Ahmed (Quran As It Explains Itself)
2:43 Strive to establish the System of Salaat, and to set up the Just Economic Order in the society. And bow with others who bow to these commands.32

Note 32
System of Salaat = The System in which following the Divine commands is facilitated in the society

2:44 اتامرون الناس بالبر وتنسون انفسكم وانتم تتلون الكتب افلا تعقلون

Transcription (English)
2:44 Ata/muroona alnnasa bialbirriwatansawna anfusakum waantum tatloona alkitaba afalataAAqiloona
Edip-Layth (Quran: A Reformist Translation)
2:44 Do you order the people to do goodness, but forget yourselves, while you are reciting the book? Do you not reason?
The Monotheist Group (The Quran: A Monotheist Translation)
2:44 Do you exhort the people to do good, but forget yourselves, while you are reciting the Book? Do you not comprehend?
Muhammad Asad (The Message Of Quran)
2:44 Do you bid other people to be pious, the while you forget your own selves -and yet you recite the divine writ? Will you not, then, use your reason? ;
Rashad Khalifa (The Final Testament)
2:44 Do you exhort the people to be righteous, while forgetting yourselves, though you read the scripture? Do you not understand?,
Shabbir Ahmed (Quran As It Explains Itself)
2:44 Do you exhort people to make room for everyone's welfare and progress in the society, while you disregard practicing what you preach? And all the while you study the scripture! Will you not, then, use your sense?33

Note 33
Using sense will tell that failing to practice what one preaches is but lying to one’s ‘self’ 2:10. Birr= Making room for everyone's welfare and progress in the society = Exponential growth of the ‘self’. 2:177

2:45 واستعينوا بالصبر والصلوة وانها لكبيرة الا على الخشعين

Transcription (English)
2:45 WaistaAAeenoo bialssabriwaalssalati wa-innaha lakabeeratunilla AAala alkhashiAAeena
Edip-Layth (Quran: A Reformist Translation)
2:45 Seek help through patience, and the Contact prayer. It is a difficult thing, but not so for the humble.
The Monotheist Group (The Quran: A Monotheist Translation)
2:45 And seek help through patience and through the contact prayer. It is a difficult thing, but not so for the humble.
Muhammad Asad (The Message Of Quran)
2:45 And seek aid in steadfast patience and prayer: and this, indeed, is a hard thing for all but the humble in spirit,
Rashad Khalifa (The Final Testament)
2:45 You shall seek help through steadfastness and the Contact Prayers (Salat). This is difficult indeed, but not so for the reverent,,
Shabbir Ahmed (Quran As It Explains Itself)
2:45 If you wish to strengthen your own ‘self’ and promote the well-being of the society, then be patient and resolute in establishing the Divinely ordained System of Life. It is hard except for those who are humbly committed to a noble cause,34

Note 34
2:153, 70:17, 90:10. You have become used to thriving on the fruit of others’ toil, such as devouring usury, and, therefore, economic equity and social equality strike at your selfish interests. 2:275. Khushoo’ = Being humbly compliant = Sincerely committed = Being devoted to a noble cause. Sabr = Patience = Facing adversity with courage = Steadfastness = Resolve = Determination in the face of affluence or adversity

2:46 الذين يظنون انهم ملقوا ربهم وانهم اليه رجعون

Transcription (English)
2:46 Allatheena yathunnoonaannahum mulaqoo rabbihim waannahum ilayhi rajiAAoona
Edip-Layth (Quran: A Reformist Translation)
2:46 The ones who conceive that they will meet their Lord and that to Him they will return.
The Monotheist Group (The Quran: A Monotheist Translation)
2:46 The ones who conceive that they will meet their Lord and that to Him they will return.
Muhammad Asad (The Message Of Quran)
2:46 who know with certainty that they shall meet their Sustainer and that unto Him they shall return.
Rashad Khalifa (The Final Testament)
2:46 who believe that they will meet their Lord; that to Him they ultimately return.,
Shabbir Ahmed (Quran As It Explains Itself)
2:46 Those who realize that they are to meet their Lord and that they are to return to Him.35

Note 35
Meeting the Lord also indicates facing His Law of Requital. Returning to Him signifies being subject to His law. It also denotes following His commands, and of course, it alludes to the life Hereafter

2:47 يبنى اسرءيل اذكروا نعمتى التى انعمت عليكم وانى فضلتكم على العلمين

Transcription (English)
2:47 Ya banee isra-eela othkurooniAAmatiya allatee anAAamtu AAalaykum waannee faddaltukumAAala alAAalameena
Edip-Layth (Quran: A Reformist Translation)
2:47 O Children of Israel, remember My blessings that I had blessed you with, and that I had preferred you to all the worlds!
The Monotheist Group (The Quran: A Monotheist Translation)
2:47 O Children of Israel, remember My blessings that I had blessed you with, and that I had preferred you over all the worlds.
Muhammad Asad (The Message Of Quran)
2:47 O children of Israel ! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people;
Rashad Khalifa (The Final Testament)
2:47 O Children of Israel, remember My favor which I bestowed upon you, and that I blessed you more than any other people.,
Shabbir Ahmed (Quran As It Explains Itself)
2:47 (Once again) O Children of Israel! Remember the blessings I bestowed upon you and how I gave you distinction among the nations36

Note 36
of the times when you were faithful to commands. 2:122

2:48 واتقوا يوما لا تجزى نفس عن نفس شيا ولا يقبل منها شفعة ولا يؤخذ منها عدل ولا هم ينصرون

Transcription (English)
2:48 Waittaqoo yawman la tajzeenafsun AAan nafsin shay-an wala yuqbalu minha shafaAAatunwala yu/khathu minha AAadlun wala humyunsaroona
Edip-Layth (Quran: A Reformist Translation)
2:48 Beware of a day where no person can avail another person, nor will any intercession be accepted from it, nor will any ransom be taken, nor will they have supporters.16

Note 16

Belief in intercession is a mythology common in many religions. Satan, via religious clergymen, infected the faith of many people with the virus called intercession. Intercession generates false hope that promotes human-worship. The living religious leaders distinctly discover the power of intercession for their political and economic exploitation: if their followers believe that "holy dead humans" could bestow them eternal salvation and save them from God's justice, then they would be more susceptible to follow their semi-holy leaders blindly.

None has the power of saving criminals from God's judgment. The Quran considers the faith in intercession to be shirk or polytheism. If there is any intercession, it will be in the form of testimony for the truth (2:48; 6:70; 7:53; 10:3; 20:109; 34:23; 39:44; 43:86; 74:48; 78:38). Ironically, the Quran informs us that Muhammed will complain about his people deserting the Quran, not "his sunna" as they claim (25:30). If there were any intercession by Muhammed, this would be the one. Muhammedans are so ignorant and arrogant, like their ancestors, that they too are in denial of their associating partnership with God through attributing the power of intercession, or other false powers, to God's servants (6:23; 16:35; 17:57; 39:3, 38; 19:81). Those who acknowledge the Quran do not favor one messenger over another (2:285), since all the messengers belong to the same community (21:92; 23:51).

The Quran gives examples of many idolized concepts and objects. For instance, children (7:90), religious leaders and scholars (9:31), money and wealth (18:42), angels/controllers, dead saints, messengers and prophets (16:20, 21; 35:14; 46:5, 6; 53:23), and ego/wishful thinking (25:43, 45:23) all can be idolized.

In order to infect the human mind with the most dangerous disease called shirk (associating partners with God, or polytheism), Satan infects the unappreciative minds with a virus that destroys the faculty of recognition and self-criticism. As a result, the faulty and defective recognition program hands the mind over to the Satan’s control. Therefore, most of those who associate partners with God in various ways do not recognize their polytheism (6:23). Polytheists show all the symptoms of hypnosis; their master hypnotist is Satan.

We are instructed to glorify and praise God (3:41; 3:191; 33:42; 73:8; 76:25; 4:103), not His messengers, who are only human beings like us. We are instructed by the Gracious and Loving God to utter the name of messengers by their first names, without glorifying them, and Muhammed is no different from other messengers (2:136; 2:285; 3:144). Muhammed was a human being like us (18:110; 41:6), and his name is mentioned in the Quran as Muhammed, similar to how other people are mentioned in the Quran (3:144; 33:40; 47:2; 48:29).

Uttering expressions containing salli ala after Muhammed's name, as is commonly done by Sunni and Shiites alike, is based on a distortion of the meaning of a verb demanding action of support and encouragement of a living messenger, rather than utterance of praise for a dead messenger (compare 33:56 to 33:43; 9:103; and 2:157). Despite these verses clarifying the meaning of the word; despite the fact that the Quran does not instruct us to say something, but to do something; despite the fact that the third person pronoun in the phrase indicates that it was an innovation after Muhammed's departure; despite these and many other facts, Sunni and Shiite clerics try hard to find an excuse to continue this form of Muhammed worship. Contradicting the intention and practice of the masses, some clerics even claim this phrase to be a prayer for Muhammed rather than a phrase for his praise. Muhammed, especially the Muhammed of their imaginations, should be the last person who would need the constant prayers of millions. According to them, Muhammed already received the highest rank in paradise, and again according to them he did not commit any sins. Therefore, the addressee of their prayers is wrong. They should pray for themselves, and for each other, not for Muhammed. It is akin to homeless people donating their dimes, several times a day, to the richest person in the world. It is just as absurd.

A great majority of Sunni and Shiite mushriks declare their peaceful surrender to God alone while standing in their prayers, but immediately nullify that declaration twice while sitting down. They first tell God, "You alone we worship; you alone we ask for help" and then forget what they just promised God by greeting "the prophet" in the SECOND person, "Peace be on YOU o prophet!" (as salamu alayKA ayyuhan nabiyyu), as if he was another omnipotent and omniscient god. They give lip service to monotheism while standing, and they revert to confessing their idolatry when sitting. Those who betray the meaning of "the ruler of the day of judgment" which they utter numerous times in their prayers (1:4; 82:17), those who contradict the purpose of the prayer (20:15), are obviously those who are oblivious to their own prayers (107:4; 8:35). In defiance of the Quran, many sects and mystic orders competed with each other to put Muhammed in a position that Muhammed unequivocally rejected (39:30 and 16:20, 21). Also see, 2:123; 3:80; 5:109; 6:51; 6:70; 7:53; 9:80; 10:3; 13:14; 19:87; 21:28; 33:64; 34:23; 39:3; 43:86; 53:19; 74:48; 83:11.

After the departure of Jesus, the Pharisee Paul turned Jesus into a divine sacrifice and a middle man between his flock and God: "For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time" (1 Timothy 2:5-6). The Catholic Church went even further and added Mary and numerous saints to the ranks of the holy power brokers.

The followers of Sunni and Shiite sects follow a similar doctrine. They replace one idol with another, and consider Muhammed to be "the mediator" between God and men; they assert that without accepting Muhammed, none can attain salvation! Following the tradition of Paul, and then the tradition of Catholic Church, they too produced their own saints, thereby creating a Pyramid scheme of mediators. Interestingly, some later idols have surpassed the main idol in popularity. For instance, in Iran, people worship the second-generation idol, Ali, more than they worship Muhammed. They invoke Ali's name on almost every occasion. In Syria, a third-generation idol, Hussain, is more popular than both Ali and Muhammed. The long list of idols varies from country to country, from town to town, from order to order, and even includes the names of living local idols as well.

The Monotheist Group (The Quran: A Monotheist Translation)
2:48 And beware of a Day when no soul can avail another soul, nor will any intercession be accepted from it, nor will any ransom be taken, nor will they have supporters.
Muhammad Asad (The Message Of Quran)
2:48 and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall intercession be accepted from any of them, nor ransom taken from them,35 and none shall be succoured.

Note 35
The "taking of ransom (`adl)" is an obvious allusion to the Christian doctrine of vicarious redemption as well ass to the Jewish idea that "the chosen people"-as the Jews considered themselves-would be exempt from punishment on the Day of Judgment. Both these ideas are categorically refuted in the Qur'an.
Rashad Khalifa (The Final Testament)
2:48 Beware of the day when no soul can avail another soul, no intercession will be accepted, no ransom can be paid, nor can anyone be helped.,
Shabbir Ahmed (Quran As It Explains Itself)
2:48 And beware of the Day (when all actions will encounter absolute justice, and contrary to your thinking), no person will avail another in the least. And neither intercession will be accepted, nor shall compensation be taken from anyone. And they will not be helped. (6:164)37

Note 37
Shafa'ah = Stand up as witness to the Truth = Intercession = Clearing a falsehood assigned to someone. 2:123, 6:50, 6:70, 32:4, 39:44, 40:17, 10:3, 19:87. Not even the Messengers of God are exempt from the Divine Law of Recompense. 6:15, 10:15, 39:13, 72:20

2:49 واذ نجينكم من ءال فرعون يسومونكم سوء العذاب يذبحون ابناءكم ويستحيون نساءكم وفى ذلكم بلاء من ربكم عظيم

Transcription (English)
2:49 Wa-ith najjaynakum min alifirAAawna yasoomoonakum soo-a alAAathabi yuthabbihoonaabnaakum wayastahyoona nisaakum wafee thalikumbalaon min rabbikum AAatheemun
Edip-Layth (Quran: A Reformist Translation)
2:49 We saved you from the people of Pharaoh; they were punishing you with severe retribution, killing your children, and shaming your women. In that was a great trial from your Lord.
The Monotheist Group (The Quran: A Monotheist Translation)
2:49 And We saved you from the people of Pharaoh, they were afflicting you with the worst punishment; they used to slaughter your children, and rape your women. In that was a great test from your Lord.
Muhammad Asad (The Message Of Quran)
2:49 And [remember the time] when We saved you from Pharaoh's people, who afflicted you with cruel suffering, slaughtering your sons and sparing [only] your women36 - which was an awesome trial from your Sustainer;

Note 36
See Exodus i, 15-16, 22.
Rashad Khalifa (The Final Testament)
2:49 Recall that we saved you from Pharaoh's people who inflicted upon you the worst persecution, slaying your sons and sparing your daughters. That was an exacting test from your Lord.,
Shabbir Ahmed (Quran As It Explains Itself)
2:49 Also remember when We saved you from Pharaoh’s people. They used to persecute you by selecting (the strong ones) for a dreadful torment. They slaughtered your sons and let your women live. That emancipation was a great turn of events from your Lord Supreme.38

Note 38
In addition to killing the newborn boys, as a matter of state policy, Pharaoh humiliated the strong and left the vulnerable for slavery and shameful acts. Abna = Sons = Strong ones. Nisaa = Females = Women = Weak ones. Yastahyoon carries the connotation of ‘letting live’ as well as ‘in shame’. Yasoomoon = Selecting, choosing. This is what a tyrannical system does. 7:141, 27:34, 28:4, 40:25. Exodus 1:15-22 . Balaaun: Turn of events. Wa fi zalikum points to saving mentioned early in the verse

2:50 واذ فرقنا بكم البحر فانجينكم واغرقنا ءال فرعون وانتم تنظرون

Transcription (English)
2:50 Wa-ith faraqna bikumu albahrafaanjaynakum waaghraqna ala firAAawnawaantum tanthuroona
Edip-Layth (Quran: A Reformist Translation)
2:50 We parted the sea for you, thus We saved you and drowned the people of Pharaoh while you were watching.
The Monotheist Group (The Quran: A Monotheist Translation)
2:50 And We parted the sea for you, thus We saved you and drowned the people of Pharaoh while you were watching.
Muhammad Asad (The Message Of Quran)
2:50 and when We cleft the sea before you, and thus saved you and caused Pharaoh's people to drown before your very eyes;
Rashad Khalifa (The Final Testament)
2:50 Recall that we parted the sea for you; we saved you and drowned Pharaoh's people before your eyes.,
Shabbir Ahmed (Quran As It Explains Itself)
2:50 And recall when We parted the sea and rescued you and drowned the people of Pharaoh right before your eyes.39

Note 39
When you faithfully followed Moses, We rescued you through a safe passage in the Red Sea. You crossed over through the Sea of Reeds at low tide, as if it were parted. This Exodus brought you to the safety of Sinai from the persecution in Egypt. 7:138, 10:90, 20:77, 26:63, 44:24

2:51 واذ وعدنا موسى اربعين ليلة ثم اتخذتم العجل من بعده وانتم ظلمون

Transcription (English)
2:51 Wa-ith waAAadna moosaarbaAAeena laylatan thumma ittakhathtumu alAAijla minbaAAdihi waantum thalimoona
Edip-Layth (Quran: A Reformist Translation)
2:51 We appointed a meeting time for Moses of forty nights, but then you took the calf after him while you were wicked.17

Note 17

This event reflects social and psychological weaknesses that may cloud human reasoning. Despite witnessing profound miracles, the Children of Israel turned back to the religion of their oppressors (20:83).

The Monotheist Group (The Quran: A Monotheist Translation)
2:51 And We appointed a meeting time for Moses of forty nights, but then you took the calf after him while you were wicked.
Muhammad Asad (The Message Of Quran)
2:51 and when We appointed for Moses forty nights [on Mount Sinai], and in his absence you took to worshipping the [golden] calf, and thus became evildoers:
Rashad Khalifa (The Final Testament)
2:51 Yet, when we summoned Moses for forty nights, you worshipped the calf in his absence, and turned wicked.13 ,

Note 13
This incident reflects the humans' idolatrous tendency. Despite the profound miracles, Moses' followers worshiped the calf in his absence,and Moses ended up with only two believers (5:23). As pointed out in theIntroduction, the humans are rebels whose egos are their gods.
Shabbir Ahmed (Quran As It Explains Itself)
2:51 (Instead of being grateful, you did something bizarre.) While We summoned Moses for forty nights to reveal Our commandments, you took to worshiping the (golden) calf in his absence. You became once again those who hurt themselves.40

Note 40
7:142. Zulm = Displace something from its rightful place = Relegating the truth = Hurting someone or one’s own self = Violation of human rights = Live in darkness = Oppression = Diminishing the due measure = Replace good with evil = Relegate the truth = Transgression = Oppression = Violation of human rights = Wrongdoing. See 2:35. Was not the calf an object of worship of the Egyptians, your recent masters? You demonstrated that physical emancipation did not equate psychological emancipation

2:52 ثم عفونا عنكم من بعد ذلك لعلكم تشكرون

Transcription (English)
2:52 Thumma AAafawna AAankum min baAAdi thalikalaAAallakum tashkuroona
Edip-Layth (Quran: A Reformist Translation)
2:52 Then We forgave you after so that perhaps you would be thankful.
The Monotheist Group (The Quran: A Monotheist Translation)
2:52 Then We forgave you after that, perhaps you would be thankful.
Muhammad Asad (The Message Of Quran)
2:52 yet, even after that, We blotted out this your sin, so that you might have cause to be grateful.37

Note 37
The story of the golden calf is dealt with at greater length in 7:148 ff. and 20:85 ff. Regarding the crossing of the Red Sea , to which verse 50 above alludes, see 20:77 and 26:63, as well as the corresponding notes. The forty nights (and days) which Moses spent on Mount Sinai are mentioned again in 7:142.
Rashad Khalifa (The Final Testament)
2:52 Still, we pardoned you thereafter that you may be appreciative.,
Shabbir Ahmed (Quran As It Explains Itself)
2:52 Then, even after that, We pardoned you and gave you another chance to show gratitude. (2:56)41

Note 41
Shukr = Thankfulness = Gratitude in word and action = Bring Divine bounties to the most fruitful use = Sharing one's wealth and resources with fellow humans = Opposite of Kufr when the context demands it, ingratitude

2:53 واذ ءاتينا موسى الكتب والفرقان لعلكم تهتدون

Transcription (English)
2:53 Wa-ith atayna moosaalkitaba waalfurqana laAAallakum tahtadoona
Edip-Layth (Quran: A Reformist Translation)
2:53 We gave Moses the book and the criterion so that perhaps you would be guided.
The Monotheist Group (The Quran: A Monotheist Translation)
2:53 And We gave Moses the Book and the criterion, perhaps you would be guided.
Muhammad Asad (The Message Of Quran)
2:53 And [remember the time] when We vouchsafed unto Moses the divine writ-and [thus] a standard by which to discern the true from the false38 -so that you might be guided aright;

Note 38
Muhammad `Abduh amplifies the above interpretation of al-furqan (adopted by Tabari, Zamakhshari and other great commentators) by maintaining that it applies also to "human reason, which enables us to distinguish the true from the false" (Manar III, 160), apparently basing this wider interpretation on 8:41, where the battle of Badr is described as yawm al-furqan ("the day on which the true was distinguished from the false"). While the term furqan is often used in the Qur'an to describe one or another of the revealed scriptures, and particularly the Qur'an itself, it has undoubtedly also the connotation pointed out by `Abduh: for instance, in 8:29, where it clearly refers to the faculty of moral valuation which distinguishes every human being who is truly conscious of God.
Rashad Khalifa (The Final Testament)
2:53 Recall that we gave Moses scripture and the statute book, that you may be guided.,
Shabbir Ahmed (Quran As It Explains Itself)
2:53 And We gave Moses the scripture and (thus) the Criterion (between right and wrong) so that you might be guided right.42

Note 42
Hudan = Hidayah = Guidance = Right guidance = A lighted road = Journey with prominent landmarks = A sincere gift = A high rock of identification in the sea = Lighthouse = A fixed sign in the desert

2:54 واذ قال موسى لقومه يقوم انكم ظلمتم انفسكم باتخاذكم العجل فتوبوا الى بارئكم فاقتلوا انفسكم ذلكم خير لكم عند بارئكم فتاب عليكم انه هو التواب الرحيم

Transcription (English)
2:54 Wa-ith qala moosaliqawmihi ya qawmi innakum thalamtumanfusakum biittikhathikumu alAAijla fatooboo ilabari-ikum faoqtuloo anfusakum thalikumkhayrun lakum AAinda bari-ikum fataba AAalaykuminnahu huwa alttawwabu alrraheemu
Edip-Layth (Quran: A Reformist Translation)
2:54 Moses said to his people, "O my people, you have wronged yourselves by taking the calf, so repent to your Maker, and face yourselves. That is better for you with your Maker, so He would forgive you. He is the Forgiving, the Compassionate."18

Note 18

Ego, the self-exaggerating or self-worshiping self, should be avoided while the realist or appreciative self should be nourished. It is astonishing to see that many translations of the Quran render the phrase uqtulu anfusakum as "fight/kill each other." How could they not notice thirty verses down, that is, the 84th and 85th verses of this very chapter? The Arabic word nafs is a multiple-meaning word and its intended meaning can be inferred by considering its proximate context consistent with the entire text of the scripture. The multiple meanings ascribed to the word nafs (person) suggest that our personhood is a complex program with multiple layers and one part of it, the ego, needs to be controlled with reason and submission to God alone.

However, there is another way. We should be open to read the text of the scripture without being restricted to the traditionally codified readings. We should be able to read the oldest texts that do not contain dots or vowels, in all possible readings, with the condition that they fit the context well and do not create internal or external contradictions within the ayat (signs) of the scripture or the ayat of nature. There is a divine blessing and purpose in such flexibility. For instance, we might read the following verses differently. If the alternative readings change the meaning dramatically, they are exclusive. However, sometimes both alternative readings can co-exist at the same time. One of the following, however, is a linguistic marvel; with its four alternative combinations, it excludes and includes at the same time, depending on the reference of the key word (3:7)! The following is a sample list:

2:243 Kharaju or Khuriju (inclusive)

3:7 Putting full stop after the word God and/or not stopping after the word God (both exclusive and inclusive!)

5:43; 5:6 Arjulakum or Arjulikum (exclusive)

11:46 Amalun or Amila (inclusive)

21:112 Qala or Qul (exclusive)

30:1 Yaglibun or Yughlabun (exclusive)

42:52 Nashau or Yashau (inclusive)

54:3 Kullu or Kulla (inclusive)

74:24 Yuthir or Yuthar (inclusive)

Kitab or Kutub (inclusive or exclusive) in numerous verses

3:146 Qatala or Qutila (both inclusive and exclusive)

7:57 Bushra or Nushra (iclusive)

Let's now discuss the alternative reading we are suggesting for 2:54.

The expression faqtulu anfusakum is traditionally mistranslated as "fight/kill yourselves" or "fight/kill each other" and it contradicts a proximate verse (2:84); thus, we may choose to translate the word nafs as "ego." If we prefer consistency in using "person/self" for translation of nafs, then we may follow the following alternative reading: Faqbilu anfusakum, that is, "turn to yourselves," or "accept yourselves," or "face yourselves." To discover other examples of different yet consistent and meaningful readings, we are hoping to systematically study the entire Quran in the future.

See 4:66; 7:40. For multiple-meaning verses, see 3:7.

The Monotheist Group (The Quran: A Monotheist Translation)
2:54 And Moses said to his people: "O my people, you have wronged your souls by taking the calf, so repent to your Maker, and kill yourselves. That is better for you with your Maker, so He would forgive you. He is the Forgiving, the Merciful."
Muhammad Asad (The Message Of Quran)
2:54 and when Moses said unto his people: "O my people! Verily, you have sinned against yourselves by worshipping the calf; turn, then. in repentance to your Maker and mortify yourselves;39 this will be the best for you in your Maker's sight". And thereupon He accepted your repentance: for, behold, He alone is the Acceptor of Repentance, the Dispenser of Grace.

Note 39
Lit., "kill yourselves" or, according to some commentators, "kill one another". This literal interpretation (probably based on the Biblical account in Exodus xxxii, 26-28) is not, however, convincing in view of the immediately preceding call to repentance and the subsequent statement that this repentance was accepted by God. I incline, therefore, to the interpretation given by `Abd al-Jabbar (quoted by Razi in his commentary on this verse) to the effect that the expression "kill yourselves" is used here in a metaphorical sense (majazan), i.e., "mortify yourselves".
Rashad Khalifa (The Final Testament)
Kill Your Ego2:54 Recall that Moses said to his people, "O my people, you have wronged your souls by worshipping the calf. You must repent to your Creator. You shall kill your egos. This is better for you in the sight of your Creator." He did redeem you. He is the Redeemer, Most Merciful.14 ,

Note 14
It is the ego that led to Satan's fall. It is the ego that caused our exile to this world, and it is the ego that is keeping most of us from redemptionto God's Kingdom.
Shabbir Ahmed (Quran As It Explains Itself)
2:54 When Moses returned, he said to his people, “O my people! You have hurt your own ‘self’ by worshiping the calf. So, turn in repentance to your Maker and kill your ego (rebellious mentality). This will be best for you in the Sight of your Maker.” Thereupon He turned toward you accepting your repentance. He is the Acceptor of repentance, the Merciful.43

Note 43
7:148, 12:53. Baari = The Maker = Initiator = Originator = The Original Designer. Unfortunately, blindly following the account of Exodus to say in all humility, correctly described in QXP 32:26, most ancient and modern commentators of the Qur’an, including Maududi of the 20th century, stumble on this verse as well. They maintain that the Israelites in a matter of hours killed one another randomly up to 70,000 men! Others claim that only the culprits were killed! All this confusion arises for giving literal meaning to Qatl and for blindly following some Biblical accounts and fabricated Hadith. This is all the more amazing since the same verse is showing Pardon from God to the Israelites for their worshiping of the calf. Qatl = Subdue = Bring low = Humiliate = Make humble = Killing the inflated or rebellious Ego = Qatl also means murder, slaying, fighting, but in different contexts

2:55 واذ قلتم يموسى لن نؤمن لك حتى نرى الله جهرة فاخذتكم الصعقة وانتم تنظرون

Transcription (English)
2:55 Wa-ith qultum ya moosalan nu/mina laka hatta nara Allahajahratan faakhathatkumu alssaAAiqatu waantumtanthuroona
Edip-Layth (Quran: A Reformist Translation)
Those Who Cannot Withstand the Energy of Lightning Want to See God!2:55 When you said, "O Moses, we will not acknowledge you until we see God openly!" the lightning bolt took you while you were still staring.19

Note 19

Intriguingly, the verse about people asking for physical evidence for God's existence contains the 19th occurrence of the word Allah (God) from the beginning of the Quran. As we know, the number 19 as the prophesied code of the Quran's miraculous mathematical structure, presents us with verifiable and falsifiable physical evidence regarding its divine authorship. See 82:19.

Lightning was not a punishment but was a lesson: if they could not withstand the energy of a lightning bolt, surely they could not withstand God's physical presence. The following verse supports our inference.

The Monotheist Group (The Quran: A Monotheist Translation)
2:55 And you said: "O Moses, we will not believe you until we see God openly!" So the lightning strike took you while you were still staring.
Muhammad Asad (The Message Of Quran)
2:55 And [remember] when you said, "O Moses. indeed we shall not believe thee unto we see God face to face!" - whereupon the thunderbolt of punishment40 overtook you before your very eyes.

Note 40
The Qur'an does not state what form this "thunderbolt of punishment" (as -sa `iqah) took. The lexicographers give various interpretations to this word, but all agree on the element of vehemence and suddenness inherent in it (see Lane IV, 1690).
Rashad Khalifa (The Final Testament)
Physical Evidence2:55 Recall that you said, "O Moses, we will not believe unless we see GOD, physically." Consequently, the lightning struck you, as you looked.15 ,

Note 15
It is noteworthy that the word "GOD" in this verse is the 19th occurrence, and this is the verse where the people demanded "physical evidence." TheQuran's mathematical code, based on the number 19, provides such physicalevidence. Note also that 2+55=57=19x3.
Shabbir Ahmed (Quran As It Explains Itself)
2:55 And recall when you said, “O Moses! We will not believe in you unless we see God face to face!” Thereupon thunder struck you as you were looking on.44

Note 44
Your minds were still programmed with the primitive ways of the "Age of Worship" when humans could only appreciate the tangible. At that level of intellect, humans come to fear natural phenomena. Thus, when you saw the lightning thunder you almost fell dead in fright. 7:155

2:56 ثم بعثنكم من بعد موتكم لعلكم تشكرون

Transcription (English)
2:56 Thumma baAAathnakum min baAAdimawtikum laAAallakum tashkuroona
Edip-Layth (Quran: A Reformist Translation)
2:56 Then We resurrected you after your death that you may be appreciative.
The Monotheist Group (The Quran: A Monotheist Translation)
2:56 Then We resurrected you after your death that you may be thankful.
Muhammad Asad (The Message Of Quran)
2:56 But We raised you again after you had been as dead,41 so that you might have cause to be grateful.

Note 41
Lit., "after your death". The expression mawt does not always denote physical death. Arab philologists - e.g., Raghib- explain the verb mata (lit., "he died") as having, in certain contexts, the meaning of "he became deprived of sensation, dead as to the senses"; and occasionally as "deprived of the intellectual faculty, intellectually dead"; and sometimes even as "he slept" (see Lane VII, 2741).
Rashad Khalifa (The Final Testament)
2:56 We then revived you, after you had died, that you may be appreciative.,
Shabbir Ahmed (Quran As It Explains Itself)
2:56 Then We revived you, and raised you from a dead to a living nation so that you might show gratitude (by following the Divine Commands.)

2:57 وظللنا عليكم الغمام وانزلنا عليكم المن والسلوى كلوا من طيبت ما رزقنكم وما ظلمونا ولكن كانوا انفسهم يظلمون

Transcription (English)
2:57 Wathallalna AAalaykumualghamama waanzalna AAalaykumu almanna waalssalwakuloo min tayyibati ma razaqnakum wamathalamoona walakin kanooanfusahum yathlimoona
Edip-Layth (Quran: A Reformist Translation)
Children of Israel in Sinai, yet Unwilling to Pay the Price of Freedom2:57 We shaded you with clouds, and sent down to you manna and quails, "Eat from the goodness of the provisions We have provided you." They did not wrong Us, but they wronged themselves.
The Monotheist Group (The Quran: A Monotheist Translation)
2:57 And We shaded you with clouds, and sent down to you manna and quails: "Eat from the goodness of the provisions We have provided you." They did not wrong Us, but it was their souls that they wronged.
Muhammad Asad (The Message Of Quran)
2:57 And We caused the clouds to comfort you with their shade, and sent down unto you manna and quails. [saying,] "Partake of the good things which We have provided for you as sustenance." And [by all their sinning] they did no harm unto Us-but [only] against their own selves did they sin.
Rashad Khalifa (The Final Testament)
2:57 We shaded you with clouds (in Sinai), and sent down to you manna and quails: "Eat from the good things we provided for you." They did not hurt us (by rebelling); they only hurt their own souls.,
Shabbir Ahmed (Quran As It Explains Itself)
2:57 And We shaded you with Our grace and We bestowed upon you Our bounties in abundance, saying, “Partake of the decent things We have provided you.” And they did not harm Us; but they had certainly harmed their own ‘self’.45

Note 45
Zall = Shade. Ghamam = Clouds. Being shaded with clouds in the desert is a blessing, hence my rendition as grace. Manna-wus-Salwa = God’s sustenance that reaches all members of the community equitably. Literally, it also means delicious fruit Manna and fowl or quail meat Salwa. Tayyab = Decent and clean = Of one's liking = Not forbidden in the Qur’an = Good for mind and body = Pleasant

2:58 واذ قلنا ادخلوا هذه القرية فكلوا منها حيث شئتم رغدا وادخلوا الباب سجدا وقولوا حطة نغفر لكم خطيكم وسنزيد المحسنين

Transcription (English)
2:58 Wa-ith qulna odkhuloo hathihialqaryata fakuloo minha haythu shi/tum raghadan waodkhulooalbaba sujjadan waqooloo hittatun naghfirlakum khatayakum wasanazeedu almuhsineena
Edip-Layth (Quran: A Reformist Translation)
2:58 We said, "Enter this town, and eat from it as plentifully as you wish; and enter the gate humbly, and talk amicably, We will then forgive your mistakes, and We will increase for the good-doers."
The Monotheist Group (The Quran: A Monotheist Translation)
2:58 And We said: "Enter this town, and eat from it as you wish bountifully. And enter the passageway by crouching, and say: "Our load is removed," so that your wrongdoings will be forgiven, and We will increase for the good doers."
Muhammad Asad (The Message Of Quran)
2:58 And [remember the time] when We said: "Enter this land,42 and eat of its food as you may desire. abundantly; but enter the gate humbly and say, `Remove Thou from us the burden of our sins',43 [whereupon] We shall forgive you your sins, and shall amply reward the doers of good."

Note 42
The word qaryah primarily denotes a "village" or "town", but is also used in the sense of "land". Here it apparently refers to Palestine .

Note 43
This interpretation of the word hittah is recorded by most of the lexicographers (cf. Lane II, 592) on the basis of what many Companions of the Prophet said about it (for the relevant quotations, see Ibn Kathir in his commentary on this verse). Thus, the children of Israel were admonished to take possession of the promised land ("enter the gate") in a spirit of humility (lit., "prostrating yourselves"), and not to regard it as something that was "due" to them.
Rashad Khalifa (The Final Testament)
Lack of Confidence in God: They Refuse to Enter Jerusalem2:58 Recall that we said, "Enter this town, where you will find as many provisions as you like. Just enter the gate humbly, and treat the people nicely. We will then forgive your sins, and increase the reward for the pious.",
Shabbir Ahmed (Quran As It Explains Itself)
2:58 Then We commanded you, “Enter this town and enjoy the provisions therein, partake as you desire. But enter the gate with heart-felt humility, saying, “Hittatun.”(O Our Lord! Pardon our misdeeds as we mend our ways). And We shall forgive you your faults and amply reward the doers of good.”46

Note 46
‘This town’ = Can’aan = The land of Palestine. See 5:21, 7:161

2:59 فبدل الذين ظلموا قولا غير الذى قيل لهم فانزلنا على الذين ظلموا رجزا من السماء بما كانوا يفسقون

Transcription (English)
2:59 Fabaddala allatheena thalamooqawlan ghayra allathee qeela lahum faanzalna AAalaallatheena thalamoo rijzan mina alssama-ibima kanoo yafsuqoona
Edip-Layth (Quran: A Reformist Translation)
2:59 But the wicked altered what was said to them into a different saying, thus We sent down upon the wicked an affliction from the sky because they had transgressed.20

Note 20

Today's Bible contains fragments from the books of prophets. Ezra is one of the Jewish Rabbis who changed the words of the Torah. The Pharisee-son-of-a-Pharisee Saul (Paul) and his followers radically distorted the message of Jesus. While Rabbis added Talmudic teachings, equivalent to Hadith and Sunna, into the Old Testament, Paul added his letters and polytheistic doctrines borrowed from pagans, to lure gentiles. Using God's scientific signs in nature and the revelation of the Quran, or using the methodology of Modern Textual Criticism we may be able to detect many of the distortions and additions in the Old and New Testament. For instance, the following verses do not appear to be from a Benevolent and Wise God: Genesis 3:6-16 ; Exodus 21:7-8 ; 21-22; 22:18; 26-27; Leviticus 12:2-4 ; 13:6; 17:5; 24:13; 25:44; 34:5; Numbers 15:32-36 ; 31:1; Leviticus 20:1-27 ; 21:14; 21:16; 24:13; 25:11; Deuteronomy 11:25 ; 12:1; 13:5; 17:2; 20:16; 22:23; 22:28; 25:11; Joshua 6:21 ; 9:6; Judges 1:4-12; 3:22; Judges 14:18 ; 15:15; 16:1; 1 Samuel 15:3; 1 Samuel 18:27 ; 2 Samuel 3:14 ; 2 Kings 2:23-24 ; 2 Chronicles 15:13 ; 36:17; Psalms 58:10; 78:52; 119:176; 137:9;149:6; Isaiah 13:13-16 ; Isaiah 20:1-3 ; 44:28: 56:11; Jeremiah 6:3; 10:10; 12:1; 13:13; 16:4; 23:4; 48:10; 49:19, 50:6; 51:10; Ezekiel 9:5-6; 23:25; 34:2; Zephaniah 3:8; Zechariah 10:2; Matthew 5:17-19 , 29-30; Matthew 10:34 ;19:12; 21:19; John 15:6 ; 10:14; 1 Corinthians 9:7 ; 11:6; 14:34; Ephesians 6:5 ; Colossians 3:22 ; I Timothy 2:11-15 ; 1 Timothy 6:2 ; Titus 2:9 ; Hebrews 13:20 ; 1 Peter 2:13-14 ; 1 Peter 2:18 .

See 2:79; 5:13, 41-44; 9:30. Also, see 3:45, 51-52-52, 55; 4:11; 5:72; 6:83; 19:36.

The Monotheist Group (The Quran: A Monotheist Translation)
2:59 But the wicked altered what was said to them to a different saying, thus We sent down upon the wicked an affliction from the heavens for what wickedness they were in.
Muhammad Asad (The Message Of Quran)
2:59 But those who were bent on evildoing substituted another saying for that which had been given them:44 and so We sent down upon those evildoers a plague from heaven in requital for all their iniquity.

Note 44
According to several Traditions (extensively quoted by Ibn Kathir), they played, with a derisive intent„ upon the word hittah, substituting for it something irrelevant or meaningless. Muhammad `Abduh, however, is of the opinion that the "saying" referred to in verse 58 is merely a metaphor for an attitude of mind demanded of them, and that, correspondingly, the "substitution" signifies here a wilful display of arrogance in disregard of God's command (see Manar I, 324 f.).
Rashad Khalifa (The Final Testament)
2:59 But the wicked among them carried out commands other than the commands given to them. Consequently, we sent down upon the transgressors condemnation from the sky, due to their wickedness.,
Shabbir Ahmed (Quran As It Explains Itself)
2:59 But, the transgressors altered the meaning of the word they had been given, and changed their attitude of humility and perseverance. So, We brought down upon the transgressors consequences from the sky for, they repeatedly drifted away from the commandments.47

Note 47
Rijz = Weak, shaky legs = Loss of determination and resolve = Losing individual and collective strength = Becoming lazy = Replacing action with word. 7:134, 7:162, 29:34. Fisq= Drifting away from the commands or from discipline = ‘Sin’ = Disregarding moral values. Divinely determined consequences = Divine Law of Requital. You became shaky in your resolve losing discipline and courage, therefore, the Promised Land became forbidden to you for forty years. 2:61, 3:21, 5:22

2:60 واذ استسقى موسى لقومه فقلنا اضرب بعصاك الحجر فانفجرت منه اثنتا عشرة عينا قد علم كل اناس مشربهم كلوا واشربوا من رزق الله ولا تعثوا فى الارض مفسدين

Transcription (English)
2:60 Wa-ithi istasqa moosaliqawmihi faqulna idrib biAAasaka alhajarafainfajarat minhu ithnata AAashrata AAaynan qadAAalima kullu onasin mashrabahum kuloo waishraboomin rizqi Allahi wala taAAthaw fee al-ardimufsideena
Edip-Layth (Quran: A Reformist Translation)
2:60 Moses was seeking water for his people, so We said, "Strike the rock with your staff." Thus, twelve springs burst out of it; each tribe then knew from where to drink. "Eat and drink from God's provisions, and do not roam the earth as corruptors."21

Note 21

Moses bringing water out of a rock is mentioned in the Old Testament, Numbers 20:7-13 .

The Monotheist Group (The Quran: A Monotheist Translation)
2:60 And Moses was seeking water for his people, so We said: "Strike the stone with your staff." Thus twelve springs exploded out of it; each people then knew from where to drink. "Eat and drink from the provisions of God, and do not roam the earth as corrupters."
Muhammad Asad (The Message Of Quran)
2:60 And [remember] when Moses prayed for water for his people and We replied, "Strike the rock with thy staff!"-whereupon twelve springs gushed forth from it, so that all the people knew whence to drink.45 [And Moses said:] "Eat and drink the sustenance provided by God, and do not act wickedly on earth by spreading corruption."

Note 45
i.e., according to their tribal divisions.
Rashad Khalifa (The Final Testament)
More Miracles2:60 Recall that Moses sought water for his people. We said, "Strike the rock with your staff." Whereupon, twelve springs gushed out therefrom. The members of each tribe knew their own water. Eat and drink from GOD's provisions, and do not roam the earth corruptingly.,
Shabbir Ahmed (Quran As It Explains Itself)
2:60 (Remember the times when you were in the Sinai desert) and Moses asked for water for his people. We said, “Strike the rock with your staff.” And there gushed out twelve springs so that each tribe found its respective source of fresh cool water. Moses said, “Enjoy God’s provision, but desist from becoming mischievous.”48

Note 48
Mischief = Creating disruption and chaos in the land for selfish gains. ‘Asa = Staff = Force = Conviction = Support = A united community holding on to a mission as the five fingers hold on to a cane. Moses was guided to rocks under which were hidden twelve springs of water ready to gush forth. With the strength of his conviction and with the help of his companions, Moses unclogged those springs. 7:160

2:61 واذ قلتم يموسى لن نصبر على طعام وحد فادع لنا ربك يخرج لنا مما تنبت الارض من بقلها وقثائها وفومها وعدسها وبصلها قال اتستبدلون الذى هو ادنى بالذى هو خير اهبطوا مصرا فان لكم ما سالتم وضربت عليهم الذلة والمسكنة وباءو بغضب من الله ذلك بانهم كانوا يكفرون بايت الله ويقتلون النبين بغير الحق ذلك بما عصوا وكانوا يعتدون

Transcription (English)
2:61 Wa-ith qultum ya moosalan nasbira AAala taAAamin wahidinfaodAAu lana rabbaka yukhrij lana mimmatunbitu al-ardu min baqliha waqiththa-ihawafoomiha waAAadasiha wabasaliha qalaatastabdiloona allathee huwa adna biallatheehuwa khayrun ihbitoo misran fa-inna lakum masaaltum waduribat AAalayhimu alththillatu waalmaskanatuwabaoo bighadabin mina Allahi thalikabi-annahum kanoo yakfuroona bi-ayati Allahiwayaqtuloona alnnabiyyeena bighayri alhaqqi thalikabima AAasaw wakanoo yaAAtadoona
Edip-Layth (Quran: A Reformist Translation)
2:61 You said, "O Moses, we will not be patient to one type of food, so call for us your Lord that He may bring forth what the earth grows of its beans, cucumbers, garlic, lentils, and onions." He said, "Would you trade what is lowly with what is good?" Descend to Egypt, there you will find what you want. They were thus stricken with humiliation and disgrace, and they remained under God's wrath for they were not appreciating God's signs, and killing the prophets with no justification. This is for what they have disobeyed and transgressed.22

Note 22

After attaining their freedom in Sinai, the Children of Israel started missing the variety of food they were fed by their Egyptian masters. This verse emphasizes the importance of liberty and our lack of appreciation of it when we have it. The book of Exodus in the Old Testament is dedicated to the historic emigration of the Children of Israel that led them to freedom. Compare this verse to the Old Testament, Numbers 11:4-5 . For the quail, see Numbers 11:31-33 .

A verse in the New Testament is profound in relating freedom to intellect and reality: "And you shall know the truth, and the truth shall make you free" (John 8:32). Also, See Isaiah 61:1 ; Isaiah 42:6-7 .

The Monotheist Group (The Quran: A Monotheist Translation)
2:61 And you said: "O Moses, we will not be patient to one type of food, so call for us your Lord that He may bring forth what the earth grows of its beans, cucumbers, garlic, lentils, and onions." He said: "Would you trade that which is lowly with that which is good?" Descend Egypt, you will have in it what you have asked for. And they were stricken with humiliation and disgrace, and they remained under the wrath of God for they were disbelieving in the revelations of God, and killing the prophets without right; this is for what they have disobeyed and transgressed.
Muhammad Asad (The Message Of Quran)
2:61 And [remember] when you said: "O Moses, indeed we cannot endure but one kind of food; pray, then, to thy Sustainer that He bring forth for us aught of what grows from the earth - of its herbs, its cucumbers, its garlic, its lentils, its onions." Said [Moses]: "Would you take a lesser thing in exchange for what is [so much] better?46 Go back in shame to Egypt , and then you can have what you are asking for!"47 And so, ignominy and humiliation overshadowed them, and they earned the burden of God's condemnation: all this, because they persisted in denying the truth of God's messages and in slaying the prophets against all right: all this, because they rebelled [against God], and persisted in transgressing the bounds of what is right.48

Note 46
i.e., "Would you exchange your freedom for the paltry comforts which you enjoyed in your Egyptian captivity?" In the course of their wanderings in the desert of Sinai, many Jews looked back with longing to the comparative security of their life in Egypt, as has been explicitly stated in the Bible (Numbers xi), and is, moreover, evident from Moses' allusion to it in the next sentence of the above Qur'anic passage.

Note 47
The verb habata means, literally, "he went down a declivity"; it is also used figuratively in the sense of falling from dignity and becoming mean and abject (cf. Lane VIII, 2876). Since the bitter exclamation of Moses cannot be taken literally, both of the above meanings of the verb may be combined in this context and agreeably translated as "go back in shame to Egypt ".

Note 48
This passage obviously refers to a later phase of Jewish history. That the Jews actually did kill some of their prophets is evidenced, for instance, in the story of John the Baptist, as well as in the more general accusation uttered, according to the Gospel, by Jesus: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee" (Matthew xxiii, 37). See also Matthew xxiii, 34-35, Luke xi, 51-both of which, refer to the murder of Zachariah -and I Thessalonians ii, 15. The implication of continuity in, or persistent repetition of, their wrongdoing transpires from the use of the auxiliary verb kanu in this context.
Rashad Khalifa (The Final Testament)
Israel Rebels2:61 Recall that you said, "O Moses, we can no longer tolerate one kind of food. Call upon your Lord to produce for us such earthly crops as beans, cucumbers, garlic, lentils, and onions." He said, "Do you wish to substitute that which is inferior for that which is good? Go down to Egypt, where you can find what you asked for." They have incurred condemnation, humiliation, and disgrace, and brought upon themselves wrath from GOD. This is because they rejected GOD's revelations, and killed the prophets unjustly. This is because they disobeyed and transgressed.,
Shabbir Ahmed (Quran As It Explains Itself)
2:61 (At one stage you demanded Moses to provide you with a great variety of edibles, although you were living in the Sinai desert.) You said, “O Moses! We are weary of the same kind of food, so ask your Lord on our behalf to bring forth for us plant food such as herbs, cucumbers, garlic, lentils and onions.” He said, “Would you exchange something superior for something inferior? (Return to slavery for petty desires instead of achieving higher goals?) Go back in shame to Egypt and you will get what you demand.” So, humiliation and misery were stamped upon them and they had to face God’s requital. That was because they kept rejecting God's messages. And they persisted in opposing and even killing some Prophets against all right. They did all this, because they chose to rebel and went on transgressing.

2:62 ان الذين ءامنوا والذين هادوا والنصرى والصبين من ءامن بالله واليوم الءاخر وعمل صلحا فلهم اجرهم عند ربهم ولا خوف عليهم ولا هم يحزنون

Transcription (English)
2:62 Inna allatheena amanoo waallatheenahadoo waalnnasara waalssabi-eenaman amana biAllahi waalyawmi al-akhiriwaAAamila salihan falahum ajruhum AAinda rabbihimwala khawfun AAalayhim wala hum yahzanoona
Edip-Layth (Quran: A Reformist Translation)
Conditions for Salvation2:62 Surely those who acknowledge, and those who are Jewish, and the Nazarenes, and those who follow other religions, any one of them who acknowledge God and the Last day, and promote reforms, they will have their reward with their Lord, with no fear over them, nor will they grieve.23

Note 23

Regardless of religion, ritual, language, nationality, and books followed, any individual who fulfills these three requirements attains eternal salvation. Based on these criteria, Socrates who risked his life for promoting dialectic reasoning and rejecting the polytheistic religion of his countrymen was a muslim. Similarly, Maimonides who considered God as the Prime Mover, Rabi Judah ben Samuel who witnessed one of the greatest divine signs and stood against religious distortion, Leibniz who regarded God as the creator and coordinator of monads, Galileo who studied and appreciated God's signs in the heavens and stood against religious charlatans, Darwin who traveled the world and studied God's biological creation with diligence and open mind, Newton who studied God's laws in the universe and showed the wisdom and courage to reject Trinity and deity of Jesus by arguing that this Christian doctrine to be contradictory to the first Commandment in the scripture, and many of those who fit the description of the Quranic verse 2:62, yes all according to the Quran might be considered muslims.

Those who judge a person's eternal salvation by whether they carry an Arabic name or not, are not following the Quranic definition of islam; instead they are following a diabolic definition made by Arab nationalists.

The conditions listed in this verse are explained in detail within the context of the Quran. For instance, a person is not considered to be acknowledging God if he or she associates partners or ordained mediators with Him, or follows the teachings and restrictions falsely attributed to Him. Furthermore, such a belief is not accepted if it is mere lip service or to conform to a particular group; it must be based on reason, evidence, and intuition. Acknowledging the hereafter implies acknowledging the hour, the day of resurrection and the day of judgment in which none except God will be the sole authority. Leading a righteous life is also defined in the Quran. For instance, righteousness requires a desire and action of sharing a portion of one's possessions--be it knowledge, talents, services, or wealth--with others, while appreciating his or her own. It also means maintaining honesty, integrity, and justice with good intention, while fighting against aggression and oppression.

The Quran refers to the followers of the New Testament with the word Nasara (Nazarenes), rather than Masihiyyun (Christians). The root of the word has several implications. First, it might have originated from the Semitic word NaSaRa (to support), and originated from the answer given by the disciples of Jesus when he asked for their support for his cause (61:14). Or, it could have originated from the birth place of Jesus, Nazareth. Perhaps, it has a linguistic and historical link to both origins. Also, see 5:82.

Knowing the motive of the Gospel authors to establish a stronger messianic link between Jesus and King David, by binding him through genealogy and birthplace, some scholars of theology justifiably question whether Bethlehem was the actual birthplace of Jesus, as is commonly accepted. Though Matthew acknowledges the fact that Jesus was called Nazarene (Matthew 2:23 ), both Matthew and Luke mention Bethlehem as his birthplace. However, Mark, which was written earlier, mentions Nazareth as the birthplace of Jesus instead of Bethlehem: "And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan" (Mark 1:9 ). For the Biblical verses referring to Nazareth, see (Matthew 2:23 ; 4:13; 21:11; 26:71; Mark 1:9,24 ; 10:47; 14:67; 16:6; Luke 1:26 ; 2:4; 4:16; 18:37; 24:19; John 1:45-46 ; 18:5; 19:19; Acts 2:22 ; 3:6; 4:10; 6:14; 10:38; 22:8; 26:9).

According to Christian scholars, such as Easton, "The name Christian was given by the Greeks or Romans, probably in reproach, to the followers of Jesus. It was first used at Antioch (Acts 11:26 ). The names by which the disciples were known among themselves were 'brethren,' 'the faithful,' 'elect,' 'saints,' 'believers.' But as distinguishing them from the multitude without, the name 'Christian' came into use, and was universally accepted. This name occurs but three times in the New Testament (Acts 11:26 ; 26:28; 1Peter 4:16)." It seems that some followers of Jesus adopted the name attributed to them by their enemies, and some continued using one of their earlier names, Nazarenes.

As for the word Sabiene, it is mistranslated as a proper name by the majority of commentators. In fact, it derives from the Arabic word SaBaA, meaning to be an apostate, or ‘the follower of other religions.’ Hadith books use this word as an accusation of Meccan mushriks directed against Muhammed when he started denouncing the religion of his people; they described his conversion to the system of Islam with the verb SaBaA.

The Monotheist Group (The Quran: A Monotheist Translation)
2:62 Surely those who believe; and those who are Jewish, and the Nazarenes, and the Sabians, whoever of them believes in God and the Last Day and does good works; they will have their recompense with their Lord, and there is no fear upon them, nor will they grieve.
Muhammad Asad (The Message Of Quran)
2:62 VERILY, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians49 -all who believe in God and the Last Day and do righteous deeds-shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve.50

Note 49
The Sabians seem to have been a monotheistic religious groupeintermediate between Judaism and Christianity. Their name (probably derived from the Aramaic verb tsebha`, "he immersed himself [in water]") would indicate that they were followers of John the Baptist-in which case they could be identified with the Mandaeans, a community which to this day is to be found in `Iraq. They are not to be confused with the so-called "Sabians of Harran", a gnostic sect which still existed in the early centuries of Islam, and which may have deliberately adopted the name of the true Sabians in order to obtain the advantages accorded by the Muslims to the followers of every monotheistic faith.

Note 50
The above passage - which recurs in the Qur'an several times - lays down a fundamental doctrine of Islam. With a breadth of vision unparalleled in any other religious faith, the idea of "salvation" is here made conditional upon three elements only: belief in God, belief in the Day of Judgment, and righteous action in life. The statement of this doctrine at this juncture - that is, in the midst of an appeal to the children of Israel - is warranted by the false Jewish belief that their descent from Abraham entitles them to be regarded as "God's chosen people".
Rashad Khalifa (The Final Testament)
Unity of All Submitters2:62 Surely, those who believe, those who are Jewish, the Christians, and the converts; anyone who (1) believes in GOD, and (2) believes in the Last Day, and (3) leads a righteous life, will receive their recompense from their Lord. They have nothing to fear, nor will they grieve.,
Shabbir Ahmed (Quran As It Explains Itself)
2:62 (That was a glimpse of the past.) Those who believe (in the Qur’an and call themselves Muslims), and those who are Jews, and Christians and the Sabians; whoever truly believes in God and the Last Day and does works that benefit humanity, their reward is with their Lord. For them shall be no fear from without, nor shall grief touch them from within.

2:63 واذ اخذنا ميثقكم ورفعنا فوقكم الطور خذوا ما ءاتينكم بقوة واذكروا ما فيه لعلكم تتقون

Transcription (English)
2:63 Wa-ith akhathna meethaqakumwarafaAAna fawqakumu alttoora khuthooma ataynakum biquwwatin waothkurooma feehi laAAallakum tattaqoona
Edip-Layth (Quran: A Reformist Translation)
2:63 We took your covenant, and raised the mount above you, "Take what We have given you with strength, and remember what is in it that you may be conscientious."
The Monotheist Group (The Quran: A Monotheist Translation)
2:63 And We took your covenant, and raised the mount above you: "Take what We have given you with strength, and remember what is in it that you may be righteous."
Muhammad Asad (The Message Of Quran)
2:63 AND LO! We accepted your solemn pledge, raising Mount Sinai high above you,51 [and saying;] "Hold fast with [all your] strength unto what We have vouchsafed you, and bear in mind all that is therein, so that you might remain conscious of God!"

Note 51
Lit., "and We raised the mountain (at-tur) above you": i.e., letting the lofty mountain bear witness, as it were, to their solemn pledge, spelled out in verse 83 below. Throughout my translation of the Qur'an, I am rendering the expression at-tur as " Mount Sinai ", since it is invariably used in this sense alone.
Rashad Khalifa (The Final Testament)
Covenant with Israel2:63 We made a covenant with you, as we raised Mount Sinai above you: "You shall uphold what we have given you strongly, and remember its contents, that you may be saved.",
Shabbir Ahmed (Quran As It Explains Itself)
2:63 (O Children of Israel) We accepted your solemn pledge, letting Mount Sinai tower above you as witness, and saying, “Hold fast unto what We have given you, and take to heart what is therein, so that you may live upright.”

2:64 ثم توليتم من بعد ذلك فلولا فضل الله عليكم ورحمته لكنتم من الخسرين

Transcription (English)
2:64 Thumma tawallaytum min baAAdi thalikafalawla fadlu Allahi AAalaykum warahmatuhulakuntum mina alkhasireena
Edip-Layth (Quran: A Reformist Translation)
2:64 Then you turned away after this. Had it not been for God's favor upon you and His mercy, you would have been of the losers.
The Monotheist Group (The Quran: A Monotheist Translation)
2:64 Then you turned away after this. And had it not been for the grace of God upon you and His mercy, you would have been of the losers.
Muhammad Asad (The Message Of Quran)
2:64 And you turned away after that-! And had it not been for God's favour upon you and His grace, you would surely have found yourselves among the lost;
Rashad Khalifa (The Final Testament)
2:64 But you turned away thereafter, and if it were not for GOD's grace towards you and His mercy, you would have been doomed.,
Shabbir Ahmed (Quran As It Explains Itself)
2:64 Then, even after that, you turned away. And were it not for the bounty of God upon you and His grace, you would have been undone.

2:65 ولقد علمتم الذين اعتدوا منكم فى السبت فقلنا لهم كونوا قردة خسين

Transcription (English)
2:65 Walaqad AAalimtumu allatheenaiAAtadaw minkum fee alssabti faqulna lahum koonooqiradatan khasi-eena
Edip-Layth (Quran: A Reformist Translation)
2:65 You have come to know who it was amongst you that transgressed the Sabbath, We said to them, "Be despicable apes!"24

Note 24

Turning to monkeys and swine is most likely a metaphor indicating their spiritual and intellectual regression since verse 5:60 adds another phrase, “Servants of the aggressor”, which does not depict a physiological transformation. Also see 7:166. Jesus likens his own people figuratively to swine and dogs (Matthew 7:62 Peter 2:22 ). Swine was regarded as the most filthy and the most abhorred of all animals (Leviticus 11:7 ; Isaiah 65:4 ; 66:3, 17; Luke 15:15-16 ). See 5:60; 7:166).

The Monotheist Group (The Quran: A Monotheist Translation)
2:65 You have come to know who it was among you that transgressed the Sabbath, We said to them: "Be despicable apes!"
Muhammad Asad (The Message Of Quran)
2:65 for you are well aware of those from among you who profaned the Sabbath, whereupon We said unto them, "Be as apes despicable!"
Rashad Khalifa (The Final Testament)
2:65 You have known about those among you who desecrated the Sabbath. We said to them, "Be you as despicable as apes.",
Shabbir Ahmed (Quran As It Explains Itself)
2:65 You are well aware of those among you who broke the Sabbath, whereupon We said to them, “Be you held in contempt like apes!”49

Note 49
For social and ecological reasons and to inculcate the sanctity of the law in your hearts, We had commanded you to desist from fishing or working on Saturdays and to strengthen your social ties rather than going after business on that day 4:154, 7:163, 16:124. Persistent indiscipline is more befitting of an apish, rather than human mentality. 4:47, 4:154, 5:60. Note: Strangely enough, some ancient, and even modern commentators like Maududi, maintain that they were physically transformed into apes!

2:66 فجعلنها نكلا لما بين يديها وما خلفها وموعظة للمتقين

Transcription (English)
2:66 FajaAAalnaha nakalanlima bayna yadayha wama khalfahawamawAAithatan lilmuttaqeena
Edip-Layth (Quran: A Reformist Translation)
2:66 We did this as a punishment for what they had done on it and afterwards, and a reminder to the righteous.
The Monotheist Group (The Quran: A Monotheist Translation)
2:66 So it was that We made it into an example for what had happened in it and also what had passed, and a reminder to the righteous.
Muhammad Asad (The Message Of Quran)
2:66 and set them up as a warning example for their time and for all times to come, as well as an admonition to all who are conscious of God.52

Note 52
For the full story of the Sabbath-breakers, and the metaphorical allusion to "apes", see 7:163. The expression ma bayna yadayha, rendered here as "their time", is explained in surah 3, note 3 .
Rashad Khalifa (The Final Testament)
2:66 We set them up as an example for their generation, as well as subsequent generations, and an enlightenment for the righteous.,
Shabbir Ahmed (Quran As It Explains Itself)
2:66 We made this degradation a lesson for them in their times, and for the future generations, We made it a source of enlightenment that should soften the hearts of those who seek to live upright.50

Note 50
Wa’z = Admonition that softens the hearts

2:67 واذ قال موسى لقومه ان الله يامركم ان تذبحوا بقرة قالوا اتتخذنا هزوا قال اعوذ بالله ان اكون من الجهلين

Transcription (English)
2:67 Wa-ith qala moosaliqawmihi inna Allaha ya/murukum an tathbahoobaqaratan qaloo atattakhithuna huzuwan qalaaAAoothu biAllahi an akoona mina aljahileena
Edip-Layth (Quran: A Reformist Translation)
Seeking Unnecessary Details in Divine Instructions and its Consequences2:67 Moses said to his people, "God orders you to slaughter a heifer." They said, "Do you mock us?" He said, "I seek refuge with God lest I be of the ignorant ones."25

Note 25

Through ordering the Children of Israel to sacrifice a cow, God wanted to remove the influence of the upper-class culture on the Jews who were once the slaves of cow-worshipping Egyptians. Another lesson taught by God through this instruction was to teach them not to complicate God's simple commandments through trivial theological speculations and questions. The resurrection of the cow was to pull their attention to the fact that resurrection is easy for God, just as easy as creation in the first place. The Quran does not repeat the Biblical assertion that the sacrifice was for removing the guilt of murdering an innocent person.

By reminding us of this event, which is narrated in the Old Testament, Numbers 19, we are expected not to repeat the errors committed by the Jews. Ironically, Muslims repeated them to the letter. Muslims, soon after the prophet's death, started doubting the sufficiency and completeness of the Quran and asked many irrelevant and ridiculous questions. To answer those trivial questions, many people fabricated stories and instructions and attributed them to Muhammed and his companions. Two centuries after Muhammed's departure, some ignorant zealots such as Bukhari, Muslim, Tirmizi, Abu Dawud, Nasai, and Ibn Hanbal started collecting and classifying the stories in numerous hadith books. These volumes of contradictory "holy fabrications" created a new occupation termed emamet, ijtihad or fiqh. Therefore, many emams, mujtahids, or fuqaha created numerous sects and orders by interpreting, reconciling, refuting and codifying these volumes of contradictory sources. These books fabricated numerous rules that included answers to frivolous questions such as: 1) in what order must one cut his fingernails, 2) with which feet must one enter the bathroom, or 3) with which hand must one eat? The blind followers of hadith and sunna are hypnotized into believing that they would not even be able to properly clean themselves in the bathroom unless they followed those teachings. Sectarian books contain chapters of extensive, yet primitive and occasionally unhealthy religious instructions on personal hygiene. Thus, God's system was transformed into the religion or sect of this or that scholar, and the medieval Arab culture and borrowings from Christians and Jews were sanctified. Through this story, God pulls our attention to the chronic cause of distortion and corruption in religion. Unfortunately, Muslims repeated the same blunder. See 5:6; 23:52; 42:21.

The Monotheist Group (The Quran: A Monotheist Translation)
2:67 And Moses said to his people: "God orders you to slaughter a heifer." They said: "Do you mock us?" He said: "I seek refuge with God that I not be of the ignorant ones."
Muhammad Asad (The Message Of Quran)
2:67 AND LO! Moses said unto his people: "Behold, God bids you to sacrifice a cow."53 They said: "Dost thou mock at us?" He answered: "I seek refuge with God against being so ignorant!"54

Note 53

Note 54
Lit., "lest I be one of the ignorant". The imputation of mockery was obviously due to the fact that Moses promulgated the above ordinance in very general terms, without specifying any details.
Rashad Khalifa (The Final Testament)
The Heifer2:67 Moses said to his people, "GOD commands you to sacrifice a heifer." They said, "Are you mocking us?" He said, "GOD forbid, that I should behave like the ignorant ones."16 ,

Note 16
Although this sura contains important laws and commandments, including the contact prayers, fasting, Hajj pilgrimage, and the laws of marriage,divorce, etc., the name given to the sura is "The Heifer." This reflectsthe crucial importance of submission to God and immediate, unwavering obedienceto our Creator. Such submission proves our belief in God's omnipotence andabsolute authority. See also the Bible's Book of Numbers, Chapter 19.
Shabbir Ahmed (Quran As It Explains Itself)
2:67 And remember, Moses said to his people, “God commands you to sacrifice a cow.” They said, “Do you mock us?” He replied, “I seek shelter with God from being among the ignorant who mock people.”51

Note 51
Slaughter a cow to get rid of the Pharaoh’s pagan inclinations you carry in your hearts. That is what prompted you to worship the golden calf. 2:54, 7:152

2:68 قالوا ادع لنا ربك يبين لنا ما هى قال انه يقول انها بقرة لا فارض ولا بكر عوان بين ذلك فافعلوا ما تؤمرون

Transcription (English)
2:68 Qaloo odAAu lana rabbakayubayyin lana ma hiya qala innahu yaqooluinnaha baqaratun la faridun walabikrun AAawanun bayna thalika faifAAaloo matu/maroona
Edip-Layth (Quran: A Reformist Translation)
2:68 They said, "Call upon your Lord for us that He may clarify which it is." He said, "He says it is a heifer neither too old nor too young, an age between that. So now do as you are commanded."
The Monotheist Group (The Quran: A Monotheist Translation)
2:68 They said: "Call upon your Lord for us that He may clarify which it is." He said: "He says it is a heifer neither too old nor too young, an age between that. So now do as you are commanded."
Muhammad Asad (The Message Of Quran)
2:68 Said they: "Pray on our behalf unto thy Sustainer that He make clear to us what she is to be like." [Moses] replied: "Behold, He says it is to be a cow neither old nor immature, but of art age in-between. Do, then, what you have been bidden!"
Rashad Khalifa (The Final Testament)
2:68 They said, "Call upon your Lord to show us which one." He said, "He says that she is a heifer that is neither too old, nor too young; of an intermediate age. Now, carry out what you are commanded to do.",
Shabbir Ahmed (Quran As It Explains Itself)
2:68 (Now, they started making excuses.) They said, "Ask your Lord on our behalf to enlighten us as to what kind of a cow she is." He answered, “Indeed, He says that she is a cow neither too old nor too young. She is between the two conditions. Do, then, as commanded.”

2:69 قالوا ادع لنا ربك يبين لنا ما لونها قال انه يقول انها بقرة صفراء فاقع لونها تسر النظرين

Transcription (English)
2:69 Qaloo odAAu lana rabbakayubayyin lana ma lawnuha qala innahuyaqoolu innaha baqaratun safrao faqiAAunlawnuha tasurru alnnathireena
Edip-Layth (Quran: A Reformist Translation)
2:69 They said, "Call upon your Lord for us that He may clarify what color it is." He said, "He says it is a yellow heifer with a bright color, pleasing to those who see it."
The Monotheist Group (The Quran: A Monotheist Translation)
2:69 They said: "Call upon your Lord for us that He may clarify what color it is." He said: "He says it is a yellow heifer with a strong color, pleasing to those who see it."
Muhammad Asad (The Message Of Quran)
2:69 Said they: "Pray on our behalf unto thy Sustainer that He make clear to us what her colour should be. "[Mopes] answered: "Behold; He says it is to be a yellow cow, bright of hue, pleasing to the beholder."
Rashad Khalifa (The Final Testament)
2:69 They said, "Call upon your Lord to show us her color." He said, "He says that she is a yellow heifer, bright colored, pleases the beholders.",
Shabbir Ahmed (Quran As It Explains Itself)
2:69 (Then) they said, “Ask for us your Lord that He enlighten us as to what color she is.” He answered, “He says that she is a yellow cow. Bright is her color, pleasing to beholders.”

2:70 قالوا ادع لنا ربك يبين لنا ما هى ان البقر تشبه علينا وانا ان شاء الله لمهتدون

Transcription (English)
2:70 Qaloo odAAu lana rabbakayubayyin lana ma hiya inna albaqara tashabahaAAalayna wa-inna in shaa Allahulamuhtadoona
Edip-Layth (Quran: A Reformist Translation)
2:70 They said, "Call upon your Lord for us that He may clarify which one it is, for the heifers all look alike to us and we will, God willing, be guided."
The Monotheist Group (The Quran: A Monotheist Translation)
2:70 They said: "Call upon your Lord for us that He may clarify which one it is, for the heifers all look alike to us and we will, God willing, be guided."
Muhammad Asad (The Message Of Quran)
2:70 Said' they: "Pray on our behalf unto thy Sustainer that He make clear to us what she is to be like, for to us all cows resemble one another; and then, if God so wills, we shall truly be guided aright!"
Rashad Khalifa (The Final Testament)
2:70 They said, "Call upon your Lord to show us which one. The heifers look alike to us and, GOD willing, we will be guided.",
Shabbir Ahmed (Quran As It Explains Itself)
2:70 (Again) they said, “Call upon your Lord that He make it clear to us what exactly she is. To us all cows are much alike. If God so wills, we shall be rightly guided.”

2:71 قال انه يقول انها بقرة لا ذلول تثير الارض ولا تسقى الحرث مسلمة لا شية فيها قالوا الن جئت بالحق فذبحوها وما كادوا يفعلون

Transcription (English)
2:71 Qala innahu yaqoolu innahabaqaratun la thaloolun tutheeru al-arda walatasqee alhartha musallamatun la shiyata feehaqaloo al-ana ji/ta bialhaqqi fathabahoohawama kadoo yafAAaloona
Edip-Layth (Quran: A Reformist Translation)
2:71 He said, "He says it is a heifer which was never subjugated to plough the land, or water the crops, free from any blemish." They said, "Now you have come with the truth." They slaughtered it, though they had nearly not done so.
The Monotheist Group (The Quran: A Monotheist Translation)
2:71 He said: "He says it is a heifer which was never subjugated to plough the land, or water the crops, free from any blemish." They said: "Now you have come with the truth." And they slaughtered it, though they had nearly not done so.
Muhammad Asad (The Message Of Quran)
2:71 [Moses] answered: "Behold, He says it is to be a cow not broken-in to plough the earth or to water the crops, free of fault, without markings of any other colour."Said they: "At last thou hast brought out the truth!"-and thereupon they sacrificed her, although they had almost left it undone.55

Note 55
I.e., their obstinate desire to obtain closer and closer definitions of the simple commandment revealed to them through Moses had made it almost impossible for them to fulfil it. In his commentary on this passage; Tabari quotes the following remark of Ibn 'Abbas: "If [in the first instance] they had sacrificed any cow chosen by themselves, they would have fulfilled their duty; but they made it complicated for themselves, and so God made it complicated for them." A similar view has been expressed, in the same context, by Zamakhshari. It would appear that the moral of this story points to an important-problem of all (and, therefore, also of Islamic) religious jurisprudence: namely, the inadvisability of trying to elicit additional details in respect of any religious law that had originally been given in general terms-for, the more numerous and multiform such details become, the more complicated and rigid becomes the law. This point has been acutely grasped by Rashid Rida', who says in his commentary on the above Qur'anic passage (see Manar I, 345 f.): "Its lesson is that one should not pursue one's [legal] inquiries in such a way as to make laws more complicated .... This was how the early generations [of Muslims] visualized the problem. They did not make things complicated for themselves-and so, for them, the religious law (din) was natural, simple and liberal in its straightforwardness. But those who came later added to it [certain other] injunctions which they had deduced by means of their own reasoning (ijtihad); and they multiplied those [additional] injunctions to such an extent that the religious law became a heavy burden on the community." For the sociological reason why the genuine ordinances of Islamic Law - that is, those which have been prima facie laid down as such in the Qur'an and the teachings of the Prophet-are almost always devoid of details, I would refer the reader to my book State and Government in Islam (pp. 11 ff. and passim). The importance of this problem, illustrated in the above story of the cow-and correctly grasped by the Prophet's Companions-explains why this surah has been entitled "The Cow". (See also 5:101 and the corresponding notes 120-123.)
Rashad Khalifa (The Final Testament)
2:71 He said, "He says that she is a heifer that was never humiliated in plowing the land or watering the crops; free from any blemish." They said, "Now you have brought the truth." They finally sacrificed her, after this lengthy reluctance.,
Shabbir Ahmed (Quran As It Explains Itself)
2:71 He answered, “Indeed, He says it is to be a cow that has not toiled in tilling the land nor in watering the crops and it is whole and healthy, unblemished.” They said, “Finally, you bring out a concrete description!” So they sacrificed her, although they would rather not have done it.52

Note 52
They still adored cow-worship and the golden calf. 2:93, 5:101

2:72 واذ قتلتم نفسا فادرتم فيها والله مخرج ما كنتم تكتمون

Transcription (English)
2:72 Wa-ith qataltum nafsan faiddara/tumfeeha waAllahu mukhrijun ma kuntumtaktumoona
Edip-Layth (Quran: A Reformist Translation)
2:72 You had murdered a person, and then disputed in the matter; God was to bring out what you were keeping secret.
The Monotheist Group (The Quran: A Monotheist Translation)
2:72 And you had murdered a person, then disputed in the matter; God was to bring out what you were keeping secret.
Muhammad Asad (The Message Of Quran)
2:72 For, O children of Israel, because you had slain a human being and then cast the blame for this [crime] upon one another -although God will bring to light what you would conceals56

Note 56
See note 53 above. The use of the plural "you" implies the principle of collective, communal responsibility stipulated by Mosaic Law in cases of murder by a person or persons unknown. God's bringing the guilt to light obviously refers to the Day of Judgment.
Rashad Khalifa (The Final Testament)
2:72 You had killed a soul, then disputed among yourselves. GOD was to expose what you tried to conceal.,
Shabbir Ahmed (Quran As It Explains Itself)
2:72 Recall! A person was slain and you were casting blame on each other. So God brought forth what you were hiding.

2:73 فقلنا اضربوه ببعضها كذلك يحى الله الموتى ويريكم ءايته لعلكم تعقلون

Transcription (English)
2:73 Faqulna idriboohu bibaAAdihakathalika yuhyee Allahu almawtawayureekum ayatihi laAAallakum taAAqiloona
Edip-Layth (Quran: A Reformist Translation)
2:73 We said, "Strike him with its parts." It is thus that God brings the dead to life, and He shows you His signs that you may reason.26

Note 26

By transferring the DNA of a heifer to old tissues thereby reversing its age, biochemists perhaps have scientifically realized this miraculous event in our times. See 4:82.

The Monotheist Group (The Quran: A Monotheist Translation)
2:73 We said: "Strike him with parts from it." It is thus that God brings the dead to life, and He shows you His signs that you may comprehend.
Muhammad Asad (The Message Of Quran)
2:73 We said: "Apply this [principle] to some of those [cases of unresolved murder]:57 in this way God saves lives from death and shows you His will, so that you might [learn to] use your reason."58

Note 57
The phrase idribuhu bi-ba'diha can be literally translated as "strike him [or "it"] with something of her [or "it"]" -and this possibility has given rise to the fanciful assertion by many commentators that the children of Israel were commanded to strike the corpse of the murdered man with some of the flesh of the sacrificed cow, whereupon he was miraculously restored to life and pointed out his murderer! Neither the Qur'an, nor any saying of the Prophet, nor even the Bible offers the slightest warrant for this highly imaginative explanation, which must, therefore, be rejected-quite apart from the fact that the pronoun hu in idribuhu has a masculine gender, while the noun nafs (here translated as "human being") is feminine in gender: from which it follows that the imperative idribuhu cannot possibly refer to nafs. On the other hand, the verb daraba (lit., "he struck") is very often used in a figurative or metonymic sense, as, for instance, in the expression daraba fi 'l-ard ("he journeyed on earth"), or daraba 'sh-shay' bi'sh-shay' ("he mixed one thing with another thing"), or daraba mathal ("he coined a similitude" or "propounded a parable" or "gave an illustration"), or `ala darb wahid ("similarly applied" or "in the same manner"), or duribat `alayhim adh-dhillah ("humiliation was imposed on them" or "applied to them"), and so forth. Taking all this into account, I am of the opinion that the imperative idribuhu occurring in the above Qur'anic passage must be translated as "apply it" or "this" (referring, in this context, to the principle of communal responsibility). As for the feminine pronoun ha in ba'diha ("some of it"), it must necessarily relate to the nearest preceding feminine noun-that is, to the nafs that has been murdered, or the act of murder itself about which (fiha) the community disagreed. Thus, the phrase idribuhu bi-ba'diha may be suitably rendered as "apply this [principle] to some of those [cases of unresolved murder]": for it is obvious that the principle of communal responsibility for murder by a person or persons unknown can be applied only to some and not to all such cases.

Note 58
Lit., "God gives life to the dead and shows you His messages" (i.e., He shows His will by means of such messages or ordinances). The figurative expression "He gives life to the dead" denotes the saving of lives, and is analogous to that in 5:32 . In this context it refers to the prevention of bloodshed and the killing of innocent persons (Manar I, 351), be it through individual acts of revenge, or in result of an erroneous judicial process based on no more than vague suspicion and possibly misleading circumstantial evidence.
Rashad Khalifa (The Final Testament)
Purpose of the Heifer2:73 We said, "Strike (the victim) with part (of the heifer)." That is when GOD brought the victim back to life, and showed you His signs, that you may understand.,
Shabbir Ahmed (Quran As It Explains Itself)
2:73 We said, “Connect the pieces of evidence that each one of you has (and the case will be resolved). This is how God gives life to the dead. And He expounds His messages for you to use your common sense.53

Note 53
There is life for you in the law of Just Recompense. A law that deters murder and, thus, saves lives, in fact, gives you life 2:179. Another explanation: The Mosaic law, according to the Bible, ordains the sacrifice of a cow in cases of unsolved murder. The elders of the town wash their hands and say: “Our hands have not shed this blood, nor have our eyes seen it.” The community is then absolved of the collective responsibility Deuteronomy 21:1-9 . In this particular instance the mystery was solved and the murderer was identified

2:74 ثم قست قلوبكم من بعد ذلك فهى كالحجارة او اشد قسوة وان من الحجارة لما يتفجر منه الانهر وان منها لما يشقق فيخرج منه الماء وان منها لما يهبط من خشية الله وما الله بغفل عما تعملون

Transcription (English)
2:74 Thumma qasat quloobukum min baAAdi thalikafahiya kaalhijarati aw ashaddu qaswatanwa-inna mina alhijarati lama yatafajjaruminhu al-anharu wa-inna minha lamayashshaqqaqu fayakhruju minhu almao wa-inna minhalama yahbitu min khashyati Allahi wamaAllahu bighafilin AAamma taAAmaloona
Edip-Layth (Quran: A Reformist Translation)
2:74 Despite this, your hearts hardened; like rocks. Or even harder, since some rocks allow rivers to gush out, others crack and release water, and some rocks fall down out of reverence for God. God is never unaware of what you do.
The Monotheist Group (The Quran: A Monotheist Translation)
2:74 Then your hearts became hardened after that, they became like stone or even harder; but even from stone there are rivers that burst forth, and from them are those that crack so that the water comes forth, and from them are what descends from concern towards God; and God is not unaware of what you do.
Muhammad Asad (The Message Of Quran)
2:74 And yet, after all this, your hearts hardened and became like rocks, or even harder: for, behold, there are rocks from which streams gush forth; and, behold, there are some from which, when they are cleft, water issues; and, behold, there are some that fall down for awe of God59 And God is not unmindful of what you do!

Note 59
For an explanation of this allusion, see 7:143. The simile of "the rocks from which streams gush forth" or "from which water issues" serves to illustrate its opposite, namely, dryness and lack of life, and is thus an allusion to the spiritual barrenness with which the Qur'an charges the children of Israel .
Rashad Khalifa (The Final Testament)
2:74 Despite this, your hearts hardened like rocks, or even harder. For there are rocks from which rivers gush out. Others crack and release gentle streams, and other rocks cringe out of reverence for GOD. GOD is never unaware of anything you do.,
Shabbir Ahmed (Quran As It Explains Itself)
2:74 Then, even after that, you persisted in defiance so much so that your hearts became hardened as rocks, impermeable to reason or even worse. For, there are rocks out of which streams gush forth, and there are rocks that split asunder so that streams flow from them. And yet there are rocks that become soft in awe of God. God is not unaware of what you do.54

Note 54
Rocks may become soft according to Divine laws in nature. They are more compliant than the hearts that defy reason

2:75 افتطمعون ان يؤمنوا لكم وقد كان فريق منهم يسمعون كلم الله ثم يحرفونه من بعد ما عقلوه وهم يعلمون

Transcription (English)
2:75 AfatatmaAAoona an yu/minoo lakumwaqad kana fareequn minhum yasmaAAoona kalama Allahithumma yuharrifoonahu min baAAdi ma AAaqaloohuwahum yaAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:75 Did you expect that they would acknowledge for you, when a group of them had heard God's words then altered them knowingly after what they had reasoned?
The Monotheist Group (The Quran: A Monotheist Translation)
2:75 Did you expect that they would believe with you, when a group of them had heard the words of God then altered them knowingly after having understood?
Muhammad Asad (The Message Of Quran)
2:75 CAN YOU, then, hope that they will believe in what you are preaching60 - seeing that a good many of them were wont to listen to the word of God and then, after having understood it, to pervert it knowingly?61

Note 60
Here the Muslims are addressed. In the early period of Islam-and especially after their exodus to Medina, where many Jews were then living-the Muslims expected that the Jews, with their monotheistic beliefs, would be the first to rally to the message of the Qur'an: a hope that was disappointed because the Jews regarded their own religion as a kind of national heritage reserved to the children of Israel alone, and did not believe in the necessity -or possibility -of anew revelation.

Note 61
Cf. Jeremiah xxiii, 26-"Ye have perverted the words of the living God".
Rashad Khalifa (The Final Testament)
Distorting the Word of God2:75 Do you expect them to believe as you do, when some of them used to hear the word of GOD, then distort it, with full understanding thereof, and deliberately?,
Shabbir Ahmed (Quran As It Explains Itself)
2:75 Do you still hope that they will join your ranks in faith? A party among them used to listen to the Word of God in the Torah, then, distorted its words and true meanings, after they had understood it. And they knew full well what they were doing!

2:76 واذا لقوا الذين ءامنوا قالوا ءامنا واذا خلا بعضهم الى بعض قالوا اتحدثونهم بما فتح الله عليكم ليحاجوكم به عند ربكم افلا تعقلون

Transcription (English)
2:76 Wa-itha laqoo allatheena amanooqaloo amanna wa-itha khalabaAAduhum ila baAAdin qaloo atuhaddithoonahumbima fataha Allahu AAalaykum liyuhajjookumbihi AAinda rabbikum afala taAAqiloona
Edip-Layth (Quran: A Reformist Translation)
2:76 When they come across those who acknowledge, they say, "We acknowledge!", and when they are alone with each other they say, "Why do you inform them about what God has said to us? Then, they would use it in an argument against us at your Lord. Do you not reason?"
The Monotheist Group (The Quran: A Monotheist Translation)
2:76 And when they come across those who believe, they say: "We believe!" And when they are alone with each other they say: "Why do you inform them of what God has said to us? Then they would use it in argument against us at your Lord. Do you not comprehend?"
Muhammad Asad (The Message Of Quran)
2:76 For, when they meet those who have attained to faith. they say, "We believe [as you believe]" - but when they find themselves alone with one another, they say. "Do you inform them of what God has disclosed to you, so that they might use it in argument against you, quoting the words of your Sustainer?62 Will you not. then, use your reason?"

Note 62
Lit., "before [or "in the sight of"] your Sustainer". Most of the commentators '(e.g , Zamakhshari, Baghawi, Razi) agree in that the expression "your Sustainer" stands here for "that which your Sustainer has revealed", namely, the Biblical prophecy relating to the: coming. of a, , prophet "from among the brethren" of the children of Israel , and that, therefore, the above phrase implies an argument on the basis of the Jews' own scriptures. (See also note 33 above.)
Rashad Khalifa (The Final Testament)
Concealing the Word of God2:76 And when they meet the believers, they say, "We believe," but when they get together with each other, they say, "Do not inform (the believers)of the information given to you by GOD, lest you provide them with support for their argument concerning your Lord. Do you not understand?",
Shabbir Ahmed (Quran As It Explains Itself)
2:76 And when they meet with those who have attained belief, they say, “We have attained belief.” But when they meet each other in private, they say, “Would you inform them (the Muslims) of what God has disclosed to you? Therewith they may engage you in argument before your Lord. Will you not, then, use your sense?”55

Note 55
‘What God has disclosed to you’ = "The Lord your God will raise up for you a Prophet like me from among your brethren – him you shall heed --- I will raise up for them a Prophet like you from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him." Deuteronomy 18:15-18

2:77 اولا يعلمون ان الله يعلم ما يسرون وما يعلنون

Transcription (English)
2:77 Awa la yaAAlamoona anna AllahayaAAlamu ma yusirroona wama yuAAlinoona
Edip-Layth (Quran: A Reformist Translation)
2:77 Do they not know that God knows what they conceal and what they declare?
The Monotheist Group (The Quran: A Monotheist Translation)
2:77 Do they not know that God knows what they conceal and what they declare?
Muhammad Asad (The Message Of Quran)
2:77 Do they not know, then, that God is aware of all that they would conceal as well as of all that they bring into the open?
Rashad Khalifa (The Final Testament)
2:77 Do they not know that GOD knows everything they conceal, and everything they declare?,
Shabbir Ahmed (Quran As It Explains Itself)
2:77 Do they not realize that God knows what they conceal and what they reveal?

2:78 ومنهم اميون لا يعلمون الكتب الا امانى وان هم الا يظنون

Transcription (English)
2:78 Waminhum ommiyyoona la yaAAlamoonaalkitaba illa amaniyya wa-in hum illayathunnoona
Edip-Layth (Quran: A Reformist Translation)
2:78 Amongst them are Gentiles who do not know the book except by hearsay, and they only conjecture.27

Note 27

For the meaning of the word ummy, see 3:20; 7:157. For the real nature of magic, see 7:116.

The Monotheist Group (The Quran: A Monotheist Translation)
2:78 And among them are Gentiles who do not know the Book except by hearsay, and they only conjecture.
Muhammad Asad (The Message Of Quran)
2:78 And there are among them unlettered people who have no real knowledge of the divine writ,63 [following] only wishful beliefs and depending on nothing but conjecture.

Note 63
In this case, the Old Testament.
Rashad Khalifa (The Final Testament)
2:78 Among them are gentiles who do not know the scripture, except through hearsay, then assume that they know it.,
Shabbir Ahmed (Quran As It Explains Itself)
2:78 Among them are unlettered people who do not know the scripture, but learn their wishful beliefs through hearsay. They depend on nothing but conjecture.

2:79 فويل للذين يكتبون الكتب بايديهم ثم يقولون هذا من عند الله ليشتروا به ثمنا قليلا فويل لهم مما كتبت ايديهم وويل لهم مما يكسبون

Transcription (English)
2:79 Fawaylun lillatheena yaktuboona alkitababi-aydeehim thumma yaqooloona hatha min AAindi Allahiliyashtaroo bihi thamanan qaleelan fawaylun lahum mimmakatabat aydeehim wawaylun lahum mimma yaksiboona
Edip-Layth (Quran: A Reformist Translation)
Those Who Attribute Their Religious Fabrications to God2:79 So woe to those who write the book with their hands then say, "This is from God," so that they can seek a cheap gain! Woe to them for what their hands have written, and woe to them for what they have gained.28

Note 28

Rabbinic Judaism is based not only on the Old Testament, but also on the Talmud. Like the followers of Hadith, Sunna and sectarian Sharia, Orthodox Jews consider the Talmud (Mishna hearsay and commentaries called Gemara) and Talmudic Halakha (sharia, or rules of life) to be a supplement or explanation of the Old Testament. The first five books of the Old Testament are attributed to Moses but there are many clues that indicate they were written long after Moses by anonymous authors. For instance, there are many verses in the first five books referring to Moses as a third person, and the last chapter of Deuteronomy is dedicated to Moses' death, which contains the following statements, "And Moses the servant of the Lord died there in Moab… Since then, no prophet has risen in Israel like Moses…" Obviously, a dead person could not have written his own obituary.

This is just one of the many evidences showing that not only the divine nature of the Old Testament, but even the identity of its alleged human authors, is in question. What was the Mysterious Q document? Are the first five books of the Old Testament a mishmash of Yahwist, Elohist, Deuteronomistic, and Priestly Writings? Why are 2 Kings 19 and Isaiah 37 identical word for word? Who wrote the Bible? Why are there so many contradictions in the Bible? These are but a few of the many questions Biblical scholars have wrestled with for centuries. Similar questions are valid for the Gospels. Though they may contain many words from the message delivered by Jesus, they were written about a century after his death and were handpicked by the Trinitarian faction of the Church in the fourth century. Thus, they are not Gospels according to God, or Jesus, but rather Gospels according to this man or that man, people who never met Jesus and who were influenced more by the teaching of St. Paul, a Pharisee who also never met Jesus and was rejected by the real disciples of Jesus. For instance, see Matthew 9:9 . See Old Testament, Jeremiah 8:8 . Also, see the Quran 2:59; 5:13, 41-44; 7:162; 9:30.

The Monotheist Group (The Quran: A Monotheist Translation)
2:79 So woe to those who write the Book with their hands then say: "This is from God," so that they can purchase with it a cheap price! Woe to them for what their hands have written and woe to them for what they gained.
Muhammad Asad (The Message Of Quran)
2:79 Woe, then, unto those who write down, with their own hands, [something which they claim to be] divine writ, and then say. "This is from God," in order to acquire a trifling gain thereby;64 woe, then, unto them for what their hands have written, and woe unto them for all that they may have gained!

Note 64
The reference here is to the scholars responsible for corrupting the' text of the Bible and thus misleading their ignorant followers. The "trifling gain" is their feeling of pre-eminence as the alleged "chosen people".
Rashad Khalifa (The Final Testament)
2:79 Therefore, woe to those who distort the scripture with their own hands, then say, "This is what GOD has revealed," seeking a cheap material gain. Woe to them for such distortion, and woe to them for their illicit gains.,
Shabbir Ahmed (Quran As It Explains Itself)
2:79 Then, lost are those (their scholars) who write the scripture with their own hands and then claim, “This is from God.” They traffic it for petty gains. And loss is to them for what they write, and for the illicit profits they make thereby.”

2:80 وقالوا لن تمسنا النار الا اياما معدودة قل اتخذتم عند الله عهدا فلن يخلف الله عهده ام تقولون على الله ما لا تعلمون

Transcription (English)
2:80 Waqaloo lan tamassana alnnaruilla ayyaman maAAdoodatan qul attakhathtumAAinda Allahi AAahdan falan yukhlifa AllahuAAahdahu am taqooloona AAala Allahi ma lataAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:80 They said, "The fire will not touch us except for a few number of days." Say, "Have you taken a pledge with God? If so, then God will not break His pledge. Or do you say about God what you do not know?"
The Monotheist Group (The Quran: A Monotheist Translation)
2:80 And they said: "The Fire will not touch us except for a few number of days." Say: "Have you taken a pledge with God? If so, then God will not break His pledge. Or do you say about God what you do not know?"
Muhammad Asad (The Message Of Quran)
2:80 And they say, "The fire will most certainly not touch us for more than a limited number of days."65 Say [unto them]: "Have you received a promise from God - for God never breaks His promise - or do you attribute to God something which you cannot know?"

Note 65
According to popular Jewish belief, even the sinners from among the children of Israel will suffer only very limited punishment in the life to come, and will be' quickly reprieved by virtue of their belonging to "the chosen people": a belief which the Qur'an rejects.
Rashad Khalifa (The Final Testament)
Eternity of Heaven and Hell2:80 Some have said, "Hell will not touch us, except for a limited number of days." Say, "Have you taken such a pledge from GOD - GOD never breaks His pledge - or, are you saying about GOD what you do not know?"17 ,

Note 17
It is an established belief among corrupted Muslims that they will suffer in Hell only in proportion to the number of sins they had committed,then they will get out of Hell and go to Heaven. They also believe that Muhammadwill intercede on their behalf, and will take them out of Hell. Such beliefs are contrary to the Quran (Appendix 8).
Shabbir Ahmed (Quran As It Explains Itself)
2:80 Yet they say, “The fire will not touch us but for a few numbered days.” Say, “Have you received a promise from God? – For, God never breaks His promise. Or is it that you say things about God that you have no knowledge of?”

2:81 بلى من كسب سيئة واحطت به خطيته فاولئك اصحب النار هم فيها خلدون

Transcription (English)
2:81 Bala man kasaba sayyi-atan waahatatbihi khatee-atuhu faola-ika as-habu alnnarihum feeha khalidoona
Edip-Layth (Quran: A Reformist Translation)
2:81 Indeed, whoever gains a bad deed and his mistakes surround him; those are the people of the fire, there they abide eternally.
The Monotheist Group (The Quran: A Monotheist Translation)
2:81 Indeed, whoever gains a sin, and is surrounded by his mistakes; those are the people of the Fire, in it they will abide.
Muhammad Asad (The Message Of Quran)
2:81 Yea! Those who earn evil and by their sinfulness are engulfed - they are destined for the fire. therein to abide;
Rashad Khalifa (The Final Testament)
2:81 Indeed, those who earn sins and become surrounded by their evil work will be the dwellers of Hell; they abide in it forever.,
Shabbir Ahmed (Quran As It Explains Itself)
2:81 Nay, but those who disrupt the lives of others, and their crimes surround them, are the rightful dwellers of the fire. Therein they will abide.

2:82 والذين ءامنوا وعملوا الصلحت اولئك اصحب الجنة هم فيها خلدون

Transcription (English)
2:82 Waallatheena amanoowaAAamiloo alssalihati ola-ika as-habualjannati hum feeha khalidoona
Edip-Layth (Quran: A Reformist Translation)
2:82 Those who acknowledge and promote reforms, they are the people of paradise, in it they abide eternally.
The Monotheist Group (The Quran: A Monotheist Translation)
2:82 And those who believe and do good works, they are the people of the Paradise, in it they will abide.
Muhammad Asad (The Message Of Quran)
2:82 whereas those who attain to faith and do righteous deeds -they are destined for paradise, therein to abide.
Rashad Khalifa (The Final Testament)
2:82 As for those who believe, and lead a righteous life, they will be the dwellers of Paradise; they abide in it forever.,
Shabbir Ahmed (Quran As It Explains Itself)
2:82 And those who choose to be graced with belief, and do acts of benevolence; those are the rightful dwellers of Paradise. Therein they will abide.

2:83 واذ اخذنا ميثق بنى اسرءيل لا تعبدون الا الله وبالولدين احسانا وذى القربى واليتمى والمسكين وقولوا للناس حسنا واقيموا الصلوة وءاتوا الزكوة ثم توليتم الا قليلا منكم وانتم معرضون

Transcription (English)
2:83 Wa-ith akhathna meethaqabanee isra-eela la taAAbudoona illa Allahawabialwalidayni ihsanan watheealqurba waalyatama waalmasakeeniwaqooloo lilnnasi husnan waaqeemoo alssalatawaatoo alzzakata thumma tawallaytum illaqaleelan minkum waantum muAAridoona
Edip-Layth (Quran: A Reformist Translation)
Covenant With the Children of Israel2:83 We took the covenant of the Children of Israel, "You shall not serve except God, and regard your parents, and regard the relatives, and the orphans, and the needy, and say kind things to the people, and observe the Contact prayer, and contribute towards betterment." Then you turned away, except a few of you; you were objecting.
The Monotheist Group (The Quran: A Monotheist Translation)
2:83 And We took the covenant of the Children of Israel: "You shall not serve except God, and do good to your parents, and regard the relatives, and the orphans, and the needy, and say kind things to the people, and hold the contact prayer, and contribute towards purification." But then you turned away, except for a few of you; you were objecting.
Muhammad Asad (The Message Of Quran)
2:83 AND LO! We accepted this solemn pledge from [you,] ' the children of Israel:66 "You shall worship none but God; and you shall do good unto your parents and kinsfolk, and the orphans, and the poor; and you shall speak unto all people in a kindly way; and you shall be constant in prayer; and you shall spend in charity.67 "And yet, save for a few of you, you turned away: for you are obstinate folk!68

Note 66
In the preceding passages, the children of Israel have been reminded of the favours that were bestowed on them. Now, however, the Qur'an -reminds them of the fact that the way of righteousness has indeed been shown to them by means of explicit social and moral injunctions: and this reminder flows directly from the statement that the human condition in the life to come depends exclusively on the manner of one's life in this word, and not on one's descent.

Note 67
See note 34 above.

Note 68
The Old Testament contains many allusions to the waywardness and stubborn rebelliousness of the children of Israel - e.g., Exodus xxxii, 9, xxxii, 3, xxxiv, 9; Deuteronomy by, 6-8, 23-24, 27.
Rashad Khalifa (The Final Testament)
The Commandments2:83 We made a covenant with the Children of Israel: "You shall not worship except GOD. You shall honor your parents and regard the relatives, the orphans, and the poor. You shall treat the people amicably. You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat)." But you turned away, except a few of you, and you became averse.,
Shabbir Ahmed (Quran As It Explains Itself)
2:83 (God never promised unconditional favors to any nation, the Children of Israel being no exception.) And remember when We took a Covenant from the Children of Israel, “Serve none but God, Be generous to your parents, And to family and relatives, To orphans, widows, and those left without any means of support to make progress in the society, To those who have suffered loss of income, the disabled, the needy, and the poor, Speak to people kindly, And treat them nicely, Help establish the Divinely ordained System of Life (Salaat), And set up the Economic Order of Zakaat.” Then, after that, you slid back, except a few of you. And you turn away from these commandments even now.56

Note 56
Salaat = To follow closely, like a runner-up Musalli follows the winning horse Saabiq =Follow God’s commands closely. Aqimussallat = Establish the System that facilitates the following of Divine Commands. 2:3.Zakaat= Divinely ordained Economic Order in which people work according to their capacity and get compensated according to their needs. It is the System in which all members of the society flourish and, with their basic needs having been met, they are able to rise up on the ladder of self-actualization. The cornerstone of this Economic Order: The God-given natural resources and wealth are the common property of all, and every individual willfully leaves for the welfare of others whatever is over and above his needs. The Central Authority will be responsible for administering and maintaining the Order of Zakaat.2:219, 22:41, 27:12, 53:39.

Unfortunately, under the influence of fabricated Hadith, most commentators of the Qur’an confuse Zakaat with Sadaqaat. The latter means voluntary charity. See verse 9:60. It describes eight categories of the recipients of charity and not of Zakaat. With the solitary exception of Allama G.A. Parwez, to my knowledge, all commentators fail to notice the word Sadaqaat and somehow ‘misread’ the word Zakaat which is not there in that verse. So powerful is the influence of blind following! The current 2.5% giving of one's wealth and the complex and contradictory details of Fiqhassociated with it find no authority in the Qur’an. One example is the flagrant disparity between the compulsory 'charity or poor-due' to be paid by a rich man who possesses gold versus a poor man who possesses some silver. The poor will pay charity on less than one tenth of what the wealthy has! Ihsan= An act of balance = Restoring symmetry and beauty = Social and individual equity = Selfless service = An act of equity. Yateem = Orphan = Who is left alone in the society = Lonely = Without immediate family = Helpless = Derivatively, a widow. Miskeen = The needy poor = One with no means to earn livelihood = The disabled = One whose life has stalled for any reason = Jobless = Truly bankrupt of finances = One whose running business has stalled. 17:23, 29:8, 46:15, 4:36, 6:151, 2:177, 2:215, 17:26

2:84 واذ اخذنا ميثقكم لا تسفكون دماءكم ولا تخرجون انفسكم من ديركم ثم اقررتم وانتم تشهدون

Transcription (English)
2:84 Wa-ith akhathna meethaqakumla tasfikoona dimaakum wala tukhrijoonaanfusakum min diyarikum thumma aqrartum waantum tashhadoona
Edip-Layth (Quran: A Reformist Translation)
2:84 We have taken a covenant with you, "You shall not spill each other's blood, nor drive each other out from your homes." You agreed to this while bearing witness.
The Monotheist Group (The Quran: A Monotheist Translation)
2:84 And We have taken a covenant with you: "You shall not spill the blood of each other, nor expel each other from your homes." And you agreed to this while bearing witness.
Muhammad Asad (The Message Of Quran)
2:84 And lo! We accepted your solemn pledge that you would not shed one another's blood, and would not drive one another from your homelands - whereupon you acknowledged it; and thereto you bear witness [even now].
Rashad Khalifa (The Final Testament)
2:84 We made a covenant with you, that you shall not shed your blood, nor shall you evict each other from your homes. You agreed and bore witness.,
Shabbir Ahmed (Quran As It Explains Itself)
2:84 And watch out! We accepted your solemn pledge that you would desist from mutual bloodshed, and from evicting your own people from your townships. This is what you agreed to and you were witnesses to it.

2:85 ثم انتم هؤلاء تقتلون انفسكم وتخرجون فريقا منكم من ديرهم تظهرون عليهم بالاثم والعدون وان ياتوكم اسرى تفدوهم وهو محرم عليكم اخراجهم افتؤمنون ببعض الكتب وتكفرون ببعض فما جزاء من يفعل ذلك منكم الا خزى فى الحيوة الدنيا ويوم القيمة يردون الى اشد العذاب وما الله بغفل عما تعملون

Transcription (English)
2:85 Thumma antum haola-itaqtuloona anfusakum watukhrijoona fareeqan minkum min diyarihimtathaharoona AAalayhim bial-ithmi waalAAudwaniwa-in ya/tookum osara tufadoohum wahuwa muharramunAAalaykum ikhrajuhum afatu/minoona bibaAAdi alkitabiwatakfuroona bibaAAdin fama jazao manyafAAalu thalika minkum illa khizyun fee alhayatialddunya wayawma alqiyamati yuraddoona ilaashaddi alAAathabi wama Allahu bighafilinAAamma taAAmaloona
Edip-Layth (Quran: A Reformist Translation)
2:85 But here you are killing each other and driving out a group of you from their homes; you act towards them with evil and animosity. If they come to you as prisoners, you ransom them while it was forbidden for you to drive them out! Do you acknowledge some of the book and reject some? The punishment for those amongst you who do so is humiliation in this worldly life; and on the day of Resurrection, they will be returned to the most severe retribution. God is not oblivious of what you all do.
The Monotheist Group (The Quran: A Monotheist Translation)
2:85 But then here you are killing each other and expelling a group of you from their homes; you act towards them with evil and animosity. And if they come to you as prisoners, you ransom them while it was unlawful for you to expel them! Do you believe in part of the Book and disbelieve in part? The punishment for those among you who do so is humiliation in this worldly life, and on the Day of Resurrection they will be delivered to the most severe retribution. God is not unaware of what you all do.
Muhammad Asad (The Message Of Quran)
2:85 And yet, it is you who slay one another and drive some of your own people from their homelands, aiding one another against them in sin and hatred; but if they come to you as captives, you ransom them - although the very [act of] driving them away has been made unlawful to you!69 . Do you, then, believe in some parts of the divine writ and deny the truth pf other parts? What, then, could be the reward of those among you who do such things but ignominy in the life of this world and, on the Day of Resurrection, commitment to most grievous suffering? For God is not unmindful of what you do.

Note 69
This is a reference to the conditions prevailing at Medina at the time of the Prophet's hijrah. The two Arab tribes of Medina - AI-Aws and Khazraj - were, in pre-Islamic times permanently at war with one another; and out of the three Jewish tribes living there-the Banu Qaynuqa', Banu 'n-Nadir and Banu Qurayzah - the first-named two were allied with Khazraj, while the third was allied with Al-Aws. Thus, in the course of their warfare, Jew would kill Jew in alliance with pagans ("aiding one another in sin and hatred"): a twofold crime from the viewpoint of Mosaic Law. Nevertheless, they would subsequently ransom their mutual captives in obedience to that very same Law -and it is this glaring inconsistency to which the Qur'an alludes in the next sentence.
Rashad Khalifa (The Final Testament)
2:85 Yet, here you are killing each other, and evicting some of you from their homes, banding against them sinfully and maliciously. Even when they surrendered, you demanded ransom from them. Evicting them was prohibited for you in the first place. Do you believe in part of the scripture and disbelieve in part? What should be the retribution for those among you who do this, except humiliation in this life, and a far worse retribution on the Day of Resurrection? GOD is never unaware of anything you do.,
Shabbir Ahmed (Quran As It Explains Itself)
2:85 Yet it is you who subdue and slay your own people, and evict a weak faction among you from their homes. And you support one another in hurting the community and sowing the seeds of discord. And when these homeless people get enslaved by others and are brought to you, you ransom them, whereas it was unlawful for you to evict them in the first place. What! Do you wish to accept one part of the scripture and reject the other? Think then, what the reward of such wrongdoing must be - nothing but disgrace in the life of this world, and on the Day of Resurrection the most grievous chastisement. God is not unaware of what you do.57

Note 57
The verse is referring to the Jewish community of MadinahMedina, but as is always the case in the Qur’an, the commands have a wide historical applicability; in this case, to oppressive societies anywhere anytime. Ithm = Any action that depletes individual or communal energy. ‘Udwaan and its derivatives = Wedge = Creating distance between hearts = Discord = Crossing the bounds of law = Committing excesses = Deeds beyond decency = Transgressing moral values

2:86 اولئك الذين اشتروا الحيوة الدنيا بالءاخرة فلا يخفف عنهم العذاب ولا هم ينصرون

Transcription (English)
2:86 Ola-ika allatheena ishtarawooalhayata alddunya bial-akhiratifala yukhaffafu AAanhumu alAAathabu wala humyunsaroona
Edip-Layth (Quran: A Reformist Translation)
2:86 These are the ones who have purchased this lowly/worldly life instead of the Hereafter. The retribution will not be reduced for them, nor will they be supported.
The Monotheist Group (The Quran: A Monotheist Translation)
2:86 These are the ones who have purchased this worldly life instead of the Hereafter. The retribution will not be reduced for them, nor will they be supported.
Muhammad Asad (The Message Of Quran)
2:86 All who buy the life of this world at the price of the life to come - their suffering shall not be lightened, nor shall they be succoured!
Rashad Khalifa (The Final Testament)
2:86 It is they who bought this lowly life at the expense of the Hereafter. Consequently, the retribution is never commuted for them, nor can they be helped.,
Shabbir Ahmed (Quran As It Explains Itself)
2:86 These are the ones who buy instant gratification in exchange for Eternity. The logical consequence of this trade is relentless suffering in a state of utter helplessness.58

Note 58
Numerous verses underscore the point that the Law of Cause and Effect has no room for making amends in the Hereafter, therefore, the helplessness. Duniya = This world = Immediate gains = Short term benefits = Short-sightedness = Disregarding the Law of Cause and Effect = Forsaking the Future. Aakhirah = Hereafter = Life to come = Eternity = Long term = Far-sightedness = Future = Logical outcome = Tomorrow as built on today

2:87 ولقد ءاتينا موسى الكتب وقفينا من بعده بالرسل وءاتينا عيسى ابن مريم البينت وايدنه بروح القدس افكلما جاءكم رسول بما لا تهوى انفسكم استكبرتم ففريقا كذبتم وفريقا تقتلون

Transcription (English)
2:87 Walaqad atayna moosaalkitaba waqaffayna min baAAdihi bialrrusuliwaatayna AAeesa ibna maryama albayyinatiwaayyadnahu biroohi alqudusi afakullama jaakumrasoolun bima la tahwa anfusukumuistakbartum fafareeqan kaththabtum wafareeqan taqtuloona
Edip-Layth (Quran: A Reformist Translation)
2:87 We gave Moses the book, and after him, We sent the messengers. Later We gave Jesus son of Mary the clear proofs, and We supported Him with the Holy Spirit. Is it that every time a messenger comes to you with what your minds do not desire, you become arrogant? A group of them you deny, and a group of them you fight/kill!
The Monotheist Group (The Quran: A Monotheist Translation)
2:87 And We gave Moses the Book, and after him We sent the messengers. And We gave Jesus, son of Mary, the clear proofs, and We supported him with the Holy Spirit. Is it that every time a messenger comes to you with what your souls do not desire, you become arrogant? A group of them you deny, and a group of them you kill!
Muhammad Asad (The Message Of Quran)
2:87 For, indeed, We vouchsafed unto Moses the divine writ and caused apostle after apostle to follow him;70 and We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration.71 [Yet] is it not so that every time an apostle came unto you with something that was not to your liking, you gloried in your arrogance, and to some of them you gave the lie, while others you would slay?72

Note 70
Lit., "We caused him to be followed, after his time, by [all] the other apostles": a stress upon the continuous succession of prophets among the Jews (see Tabari, Zamakhshari, Razi, Ibn Kathir), which fact deprives them of any excuse of ignorance.

Note 71
This rendering of ruh al-qudus (lit., "the spirit of holiness") is based on the recurring use in the Qur'an of the term rah in the sense of "divine inspiration". It is also recorded that the Prophet invoked the blessing of the ruh al-qudus on his Companion, the poet Hassan ibn Thabit (Bukhari, Muslim, Abu Da'ud and Tirmidhi): just as the Qur'an (58:22) speaks of all believers as being "strengthened by inspiration (ruh) from Him".

Note 72
Lit., "and some you are slaying". The change from the past tense observed throughout this sentence to the present tense in the verb taqtulun ("you are slaying") is meant to express a conscious intent in this respect and, thus, a persistent, ever-recurring trait in Jewish history (Manar I, 377), to which also the New Testament refers (Matthew xxiii, 34-35, 37), and I Thessalonians ii, 15).
Rashad Khalifa (The Final Testament)
The Prophets of Israel2:87 We gave Moses the scripture, and subsequent to him we sent other messengers, and we gave Jesus, son of Mary, profound miracles and supported him with the Holy Spirit. Is it not a fact that every time a messenger went to you with anything you disliked, your ego caused you to be arrogant? Some of them you rejected, and some of them you killed.,
Shabbir Ahmed (Quran As It Explains Itself)
2:87 We gave the scripture to Moses, and after him We sent a succession of Messengers. And We gave Jesus, son of Mary (Mariam), clear evidence of the truth and We strengthened him with Ruh-il-Qudus. Yet, is it not the case that whenever a Messenger came to you with messages that did not conform to your desires, you resorted to self-glorification? And some of them you called impostors, and others you killed or tried to subdue.59

Note 59
Also, you attempted to strike a deal with the Messengers to alter the revelations. 10:15, 11:113, 17:74, 68:9. Ruh-il-Qudus = Ruh-ul-Qudus = Ruh-il-Amin = Gabriel 2:87, 2:97, 2:253, 5:110, 16:2, 16:102, 26:193, 42:52

2:88 وقالوا قلوبنا غلف بل لعنهم الله بكفرهم فقليلا ما يؤمنون

Transcription (English)
2:88 Waqaloo quloobuna ghulfun ballaAAanahumu Allahu bikufrihim faqaleelan mayu/minoona
Edip-Layth (Quran: A Reformist Translation)
2:88 They said, "Our hearts are uncircumcised/covered!" No, it is God who has cursed them for their rejection, for very little do they acknowledge.
The Monotheist Group (The Quran: A Monotheist Translation)
2:88 And they said: "Our hearts are sealed!" No, it is God who has cursed them for their rejection, for very little do they believe.
Muhammad Asad (The Message Of Quran)
2:88 But they say, "Our hearts are already full of knowledge."73 Nay, but God has rejected them because of their refusal to acknowledge the truth: for, few are the things in which they believe.74

Note 73
Lit., "our hearts are repositories [of knowledge]'-'- an allusion to the boast of the Jews that in view of the religious knowledge which they already possess, they are in no need of any further preaching (Ibn Kathir, on the authority of Ibn `Abbas; identical explanations are mentioned by Tabari and Zamakhshari).

Note 74
i.e., all their beliefs are centred on themselves and their alleged "exceptional" status in the sight of God.
Rashad Khalifa (The Final Testament)
Tragic Statement: "My mind is made up!"2:88 Some would say, "Our minds are made up!" Instead, it is a curse from GOD, as a consequence of their disbelief, that keeps them from believing, except for a few of them.,
Shabbir Ahmed (Quran As It Explains Itself)
2:88 And they say, “Our hearts are bags of knowledge.” Nay, but God has deprived them of His grace for their persistent rejection of the truth. Therefore, only a few of them will choose to believe.60

Note 60
2:6. La’nah = Curse = Deprivation of God’s grace = God’s rejection = Condemnation = Losing citizenship of the Islamic State = To be downgraded = Abasement = Lasting humiliation

2:89 ولما جاءهم كتب من عند الله مصدق لما معهم وكانوا من قبل يستفتحون على الذين كفروا فلما جاءهم ما عرفوا كفروا به فلعنة الله على الكفرين

Transcription (English)
2:89 Walamma jaahum kitabunmin AAindi Allahi musaddiqun lima maAAahumwakanoo min qablu yastaftihoona AAala allatheenakafaroo falamma jaahum ma AAarafoo kafaroobihi falaAAnatu Allahi AAala alkafireena
Edip-Layth (Quran: A Reformist Translation)
Authenticating the Previous book2:89 At a time when they were asking for victory against those who were unappreciative a book came to them from God, authenticating what is with them. But when what they knew came to them they did not appreciate it! God's curse is upon the ingrates.
The Monotheist Group (The Quran: A Monotheist Translation)
2:89 And when a Book came to them from God, authenticating what is with them; while before that they were mocking those who rejected; so when what they knew came to them, they rejected it! The curse of God be upon the rejecters.
Muhammad Asad (The Message Of Quran)
2:89 And whenever there came unto them a [new] revelation from God, confirming the truth already in their possession-and [bear in mind that] aforetime they used to pray for victory over those who were bent on denying the truth -: whenever there came unto them something which they recognized [as the truth], they would deny it. And God's rejection is the due of all who deny the truth.
Rashad Khalifa (The Final Testament)
The Quran Consummates All Scriptures2:89 When this scripture came to them from GOD, and even though it agrees with, and confirms what they have, and even though they used to prophesy its advent when they talked with the disbelievers, when their own prophecy came to pass, they disbelieved therein. GOD's condemnation thus afflicts the disbelievers.,
Shabbir Ahmed (Quran As It Explains Itself)
2:89 Whenever revelation from God is delivered to them, confirming (the truth in) what they have, they flatly deny it! Yet, before that, they had been praying for winning the hearts of those who denied all Divine revelation. And now that a message has come to them that they very well recognize, they deny it and conceal (what they know). God’s condemnation is the due of all those who turn ungrateful.61

Note 61
Kufr = Rejecting, denying, opposing, or concealing the truth = Ingratitude. 2:101, 2:41, 7:157

2:90 بئسما اشتروا به انفسهم ان يكفروا بما انزل الله بغيا ان ينزل الله من فضله على من يشاء من عباده فباءو بغضب على غضب وللكفرين عذاب مهين

Transcription (English)
2:90 Bi/sama ishtaraw bihi anfusahum anyakfuroo bima anzala Allahu baghyan an yunazzilaAllahu min fadlihi AAala man yashaomin AAibadihi fabaoo bighadabin AAalaghadabin walilkafireena AAathabun muheenun
Edip-Layth (Quran: A Reformist Translation)
2:90 Miserable indeed is with what they traded themselves by not appreciating what God has sent down. They did so because of their resentment that God would send down from His grace to whom He pleases from among His servants; thus, they have incurred wrath upon wrath. The ingrates will have a humiliating retribution.
The Monotheist Group (The Quran: A Monotheist Translation)
2:90 Miserable indeed is what they purchase with their souls, that they disbelieve in what God has sent down as a resentment that God would send down from His grace to whom He pleases of His servants; thus they have incurred wrath upon wrath. And the rejecters will have a humiliating retribution.
Muhammad Asad (The Message Of Quran)
2:90 Vile is that [false pride] for which they have sold their own selves by denying the truth of what God has bestowed from on high, out of envy that God should bestow aught of His favour upon whomsoever He wills of His servants:75 and thus have they earned the burden of God's condemnation, over and over. And for those who deny the truth there is shameful suffering in store.

Note 75
i.e. out of envy that God should bestow revelation upon anyone but a descendant of Israel - in this particular instance, upon the Arabian Prophet, Muhammad.
Rashad Khalifa (The Final Testament)
2:90 Miserable indeed is what they sold their souls for - rejecting these revelations of GOD out of sheer resentment that GOD should bestow His grace upon whomever He chooses from among His servants. Consequently, they incurred wrath upon wrath. The disbelievers have incurred a humiliating retribution.,
Shabbir Ahmed (Quran As It Explains Itself)
2:90 Awful is the price for which they sell their own ‘self’. They reject what God has revealed, complaining grudgingly as to why God should bestow His bounty of revelation to whomever He may elect among His servants! Thus, (for their bias) they have experienced bitter consequences of their misdeeds again and again. And for all those who oppose the truth, the logical consequence is a humiliating suffering.62

Note 62
Ghadhab= Opposite of blessing = Bitter consequences = Logical results of defying Divine laws = Physical and mental destitution for defying God = Suffering loss = Incorrectly translated as anger or wrath in relation to God. See 1:7, 2:61. Grudgingly: They cannot get over the fact that God has elected a non-Israelite Prophet. 2:97, 2:100, 2:142, 5:18, 7:157

2:91 واذا قيل لهم ءامنوا بما انزل الله قالوا نؤمن بما انزل علينا ويكفرون بما وراءه وهو الحق مصدقا لما معهم قل فلم تقتلون انبياء الله من قبل ان كنتم مؤمنين

Transcription (English)
2:91 Wa-itha qeela lahum aminoo bimaanzala Allahu qaloo nu/minu bima onzilaAAalayna wayakfuroona bima waraahu wahuwa alhaqqumusaddiqan lima maAAahum qul falima taqtuloonaanbiyaa Allahi min qablu in kuntum mu/mineena
Edip-Layth (Quran: A Reformist Translation)
2:91 If it is said to them, "Acknowledge what God has sent down," they say, "We acknowledge only what was sent down to us," and they do not appreciate what came after it, while it is the truth authenticating what is with them. Say, "Why then did you fight/kill God's prophets if you were those who acknowledge?"
The Monotheist Group (The Quran: A Monotheist Translation)
2:91 And if it is said to them: "Believe in what God has sent down;" they say: "We believe only in what was sent down to us," and they reject what came after it, while it is the truth authenticating what is with them. Say: "Why then did you kill the prophets of God if you were believers?"
Muhammad Asad (The Message Of Quran)
2:91 For when they are told, "Believe in what God has bestowed from on high," they reply, "We believe [only] in what has been bestowed on us"-and they deny the truth of everything else, although it be a truth confirming the one already in their possession. Say "Why, then, did you slay God's prophets aforetime, if you were (truly] believers?"76

Note 76
A reference to their assertion that they believe in what has been revealed to them -i.e., the Law of Moses, which obviously prohibits the killing not only of prophets but of any innocent human being. See also the concluding sentences of verses 61 and 87, and the corresponding notes.
Rashad Khalifa (The Final Testament)
2:91 When they are told, "You shall believe in these revelations of GOD," they say, "We believe only in what was sent down to us." Thus, they disbelieve in subsequent revelations, even if it is the truth from their Lord, and even though it confirms what they have! Say, "Why then did you kill GOD's prophets, if you were believers?",
Shabbir Ahmed (Quran As It Explains Itself)
2:91 When it is said to them, “Believe in what God has revealed”, they say, “We only accept what has been sent to us.” And they reject all besides that, even though it is the truth confirming what they possess. Say, “(If you claim to believe in the scripture that you have), then why did you oppose and even slay the Prophets of God before, if you were believers?”63

Note 63
2:101. For Qatl, see 2:54

2:92 ولقد جاءكم موسى بالبينت ثم اتخذتم العجل من بعده وانتم ظلمون

Transcription (English)
2:92 Walaqad jaakum moosa bialbayyinatithumma ittakhathtumu alAAijla min baAAdihi waantum thalimoona
Edip-Layth (Quran: A Reformist Translation)
2:92 Moses had come to you with clear proofs, then you took the calf after him; you were wicked!*
The Monotheist Group (The Quran: A Monotheist Translation)
2:92 And Moses had come to you with clear proofs, then you took the calf after him; you were wicked!
Muhammad Asad (The Message Of Quran)
2:92 And indeed, there came unto you Moses with all evidence of the truth - and thereupon. in his absence, you took to worshipping the (golden] calf, and acted wickedly.
Rashad Khalifa (The Final Testament)
Learning From Israel's History2:92 Moses went to you with profound miracles, yet you worshipped the calf in his absence, and you turned wicked.,
Shabbir Ahmed (Quran As It Explains Itself)
2:92 Moses came to you with all evidence of the truth, yet you worshiped the golden calf in his absence! You did, thus, exchange the Right with the Wrong and hurt yourselves.

2:93 واذ اخذنا ميثقكم ورفعنا فوقكم الطور خذوا ما ءاتينكم بقوة واسمعوا قالوا سمعنا وعصينا واشربوا فى قلوبهم العجل بكفرهم قل بئسما يامركم به ايمنكم ان كنتم مؤمنين

Transcription (English)
2:93 Wa-ith akhathna meethaqakumwarafaAAna fawqakumu alttoora khuthooma ataynakum biquwwatin waismaAAoo qaloosamiAAna waAAasayna waoshriboo feequloobihimu alAAijla bikufrihim qul bi/sama ya/murukumbihi eemanukum in kuntum mu/mineena
Edip-Layth (Quran: A Reformist Translation)
2:93 We took your covenant, and raised the mount above you, "Take what We have given you with strength, and listen." They said, "We hear and disobey!" and they had consumed the calf inside their hearts by their rejection. Say, "Miserable indeed is what your acknowledgement instructs you if you are those who acknowledge!"29

Note 29

To describe the mindless obsession of the ex-slave Children of Israel with cow worship, the Quran uses the metaphor "they consumed the calf inside their hearts." The more literal translation of this phrase would be: "the love of calf was sipped into their hearts." The similar Biblical metaphor using the key word "sip/drink," however, has been distorted through revisions, commentaries and translation errors, thereby transforming it into a bizarre story falsely attributed to Moses: "And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it" (Exodus 32:20 ).

See 11:40; 16:103.

The Monotheist Group (The Quran: A Monotheist Translation)
2:93 And We took your covenant, and raised the mount above you: "Take what We have given you with strength, and listen." They said: "We hear and disobey!" And they had consumed the calf inside their hearts by their disbelief. Say: "Miserable indeed is what your belief orders of you if you are believers!"
Muhammad Asad (The Message Of Quran)
2:93 And, lo, We accepted your solemn pledge, raising Mount Sinai high above you, [saying,] "Hold fast with [all your] strength unto what We have vouchsafed you, and hearken unto it!" [But] they say, "We have heard, but we disobey"77 - for their hearts are filled to overflowing with love of the [golden] calf because of their refusal to acknowledge the truth.78 Say: "Vile is what this [false] belief of yours enjoins upon you-if indeed you are believers!"

Note 77
It is obvious that they did not actually utter these words; their subsequent behaviour, however, justifies the above metonymical expression.

Note 78
Lit., "into their hearts has been instilled the calf because of their denial of the truth": i.e., as soon as they turned away from the genuine message propounded by Moses, they fell into worshipping material goods, symbolized by the "golden calf".
Rashad Khalifa (The Final Testament)
2:93 We made a covenant with you, as we raised Mount Sinai above you, saying, "You shall uphold the commandments we have given you, strongly, and listen." They said, "We hear, but we disobey." Their hearts became filled with adoration for the calf, due to their disbelief. Say, "Miserable indeed is what your faith dictates upon you, if you do have any faith.",
Shabbir Ahmed (Quran As It Explains Itself)
2:93 Recall again that We accepted your solemn pledge, with Mount Sinai towering above you, as witness, “Hold fast to what We have given you, and listen with your hearts!” They (your elite) said, “We hear and we disobey.” (The desire to worship a tangible deity was so intense in them that) their hearts were infused with the love of the golden calf. This led them to persistently refuse to acknowledge the truth. Say, “Evil is what your faith enjoins on you if you have any faith at all.”64

Note 64
It teaches you to go back to the primitive ways of worshiping tangible objects!

2:94 قل ان كانت لكم الدار الءاخرة عند الله خالصة من دون الناس فتمنوا الموت ان كنتم صدقين

Transcription (English)
2:94 Qul in kanat lakumu alddarual-akhiratu AAinda Allahi khalisatanmin dooni alnnasi fatamannawoo almawta in kuntum sadiqeena
Edip-Layth (Quran: A Reformist Translation)
2:94 Say, "If the abode of the Hereafter has been set exclusively for you to the exception of all other people, then you should wish for death if you are truthful!"
The Monotheist Group (The Quran: A Monotheist Translation)
2:94 Say: "If the abode of the Hereafter has been set exclusively for you with God, to the exception of all other people, then you should wish for death if you are truthful!"
Muhammad Asad (The Message Of Quran)
2:94 Say: "If an afterlife with God is to be for you alone, to the exclusion of all other people,79 then. you should long for death-if what you say is true!"

Note 79
An allusion to the Jewish belief that paradise is reserved for the children of Israel alone (cf. verse 111 of this surah ).
Rashad Khalifa (The Final Testament)
2:94 Say, "If the abode of the Hereafter is reserved for you at GOD, to the exclusion of all other people, then you should long for death, if you are truthful.",
Shabbir Ahmed (Quran As It Explains Itself)
2:94 Say, “If the Eternal Abode with God is especially reserved for you to the exclusion of the rest of mankind, then show your readiness for death, if you are truthful.”65

Note 65
2:80, 2:211, 5:18, 11:7, 67:2. Live an open life in the society instead of your secluded enclaves. 33:26, 59:2. A nation that knows not how to die, knows not how to live

2:95 ولن يتمنوه ابدا بما قدمت ايديهم والله عليم بالظلمين

Transcription (English)
2:95 Walan yatamannawhu abadan bimaqaddamat aydeehim waAllahu AAaleemun bialththalimeena
Edip-Layth (Quran: A Reformist Translation)
2:95 They will never wish for it because of what their hands have done; and God is aware of the wicked.
The Monotheist Group (The Quran: A Monotheist Translation)
2:95 They will never wish for it because of what their hands have delivered; and God is aware of the wicked.
Muhammad Asad (The Message Of Quran)
2:95 But never will they long for it, because [they are aware] of what their hands have sent ahead in this world: and God has full knowledge of evildoers.
Rashad Khalifa (The Final Testament)
2:95 They never long for it, because of what their hands have sent forth. GOD is fully aware of the wicked.,
Shabbir Ahmed (Quran As It Explains Itself)
2:95 But they will never show their readiness for it due to the deeds their hands have sent forth. God is well Aware of the wrongdoers.66

Note 66
See Zulm in 2:35 and in Preface

2:96 ولتجدنهم احرص الناس على حيوة ومن الذين اشركوا يود احدهم لو يعمر الف سنة وما هو بمزحزحه من العذاب ان يعمر والله بصير بما يعملون

Transcription (English)
2:96 Walatajidannahum ahrasa alnnasiAAala hayatin wamina allatheenaashrakoo yawaddu ahaduhum law yuAAammaru alfa sanatin wamahuwa bimuzahzihihi mina alAAathabi anyuAAammara waAllahu baseerun bimayaAAmaloona
Edip-Layth (Quran: A Reformist Translation)
2:96 You will find them the most obsessive people regarding long life, as well as those who have set up partners. Each one of them wishes that he could live a thousand years. It will not change for him the retribution even if he lived that long; God is watchful over what you do.
The Monotheist Group (The Quran: A Monotheist Translation)
2:96 And you will find them the most obsessive people regarding longevity; even more than the polytheists; each one of them wishes that he could live a thousand years. It will not change for him the retribution even if he lived so long, God is watchful over what you do.
Muhammad Asad (The Message Of Quran)
2:96 And thou wilt most certainly find that they cling to life more eagerly than any other people, even more than those who are bent on ascribing divinity to other beings beside God: every one of them would love to live a thousand years, although the grant of long life could not save him from suffering [in the hereafter]: for God sees all that they do.
Rashad Khalifa (The Final Testament)
2:96 In fact, you will find them the most covetous of life; even more so than the idol worshipers. The one of them wishes to live a thousand years. But this will not spare him any retribution, no matter how long he lives. GOD is seer of everything they do.,
Shabbir Ahmed (Quran As It Explains Itself)
2:96 Of all mankind, you will find them the most ardently desirous of a long life; even more than the idolaters. Every one of them would love to live a thousand years. Yet, the grant of longevity will not save him from the dire consequences of his transgressions. God is Seer of all that they do.

2:97 قل من كان عدوا لجبريل فانه نزله على قلبك باذن الله مصدقا لما بين يديه وهدى وبشرى للمؤمنين

Transcription (English)
2:97 Qul man kana AAaduwwan lijibreelafa-innahu nazzalahu AAala qalbika bi-ithni Allahimusaddiqan lima bayna yadayhi wahudan wabushralilmu/mineena
Edip-Layth (Quran: A Reformist Translation)
2:97 Say, "Whoever is an enemy to Gabriel," who has sent it down into your heart by God's permission, authenticating what is already present, and a guide and good news for those who acknowledge.
The Monotheist Group (The Quran: A Monotheist Translation)
2:97 Say: "Whoever is an enemy to Gabriel, then know that he has sent it down into your heart with the permission of God, authenticating what is with him, and a guide and good news for the believers."
Muhammad Asad (The Message Of Quran)
2:97 SAY [O Prophet]: "Whosoever is an enemy of Gabriel" -who,, verily, by God's leave, has brought down upon thy heart this [divine writ] which confirms the truth of whatever there still remains [of earlier revelations], and is a guidance and a glad tiding for the believers-:
Rashad Khalifa (The Final Testament)
Gabriel Mediates the Revelation2:97 Say, "Anyone who opposes Gabriel should know that he has brought down this (Quran) into your heart, in accordance with GOD's will, confirming previous scriptures, and providing guidance and good news for the believers.",
Shabbir Ahmed (Quran As It Explains Itself)
2:97 (They are displeased with Gabriel for bringing revelation to a gentile Prophet. 2:90.) Say, “Why should anyone bear a grudge against Gabriel? He has only revealed the Qur’an upon your heart by God’s leave confirming what was revealed before it. And it is a beacon of light and glad tiding for all those who accept it. [2:101]

2:98 من كان عدوا لله وملئكته ورسله وجبريل وميكىل فان الله عدو للكفرين

Transcription (English)
2:98 Man kana AAaduwwan lillahiwamala-ikatihi warusulihi wajibreela wameekalafa-inna Allaha AAaduwwun lilkafireena
Edip-Layth (Quran: A Reformist Translation)
2:98 "Yes, whoever is an enemy to God and His controllers, and His messengers, and Gabriel, and Michael, then so God is the enemy of those who do not appreciate."
The Monotheist Group (The Quran: A Monotheist Translation)
2:98 "Whoever is an enemy to God and His angels, and His messengers, and Gabriel, and Michael, then so God is the enemy to the disbelievers."
Muhammad Asad (The Message Of Quran)
2:98 "whosover is an enemy of God and His angels and His message-bearers, including Gabriel and Michael, [should know that,] verily, God is the enemy of all who deny the truth."80

Note 80
According to several authentic Traditions, some of the learned men from among the Jews of Medina described Gabriel as "the enemy of the Jews", and this for three reasons: firstly, all the prophecies of the misfortune which was to befall the Jews in the course of their early history were said to have been transmitted to them by Gabriel, who thus became in their eyes a "harbinger of evil" (in contrast to the angel Michael, whom they regarded as a bearer of happy predictions and, therefore, as their "friend"); secondly, because the Qur'an states repeatedly that it was Gabriel who conveyed its message to Muhammad, whereas the Jews were of the opinion that only a descendant of Israel could legitimately claim divine revelation; and, thirdly, because the Qur'an -revealed through Gabriel-abounds in criticism of certain Jewish beliefs and attitudes and describes them as opposed to the genuine message of Moses. (For details of these Traditions, see Tabari, Zamakhshari, Baghawi, Razi, Baydawi, Ibn Kathir.) As regards my rendering of ma bayna yadayhi in verse 97 as "whatever there still remains of earlier revelations", see surah 3, note 3.
Rashad Khalifa (The Final Testament)
2:98 Anyone who opposes GOD, and His angels, and His messengers, and Gabriel and Michael, should know that GOD opposes the disbelievers.,
Shabbir Ahmed (Quran As It Explains Itself)
2:98 Whoever bears a grudge against God, His angels, His Messengers, and Gabriel and Michael, must know that God opposes the deniers of truth.67

Note 67
2:87, 2:2:98, 2:253, 5:110, 16:102, 26:193. The Divine law intervenes between obstinate rejection and true Success. ‘Adu and its derivatives = Enemy = Wedge = Opponent = Divider = Bearer of grudge. It must be noted that the Qur’anic terminology carries various shades of meanings according to the context, and whether the terms are referring to humans or to the Creator

2:99 ولقد انزلنا اليك ءايت بينت وما يكفر بها الا الفسقون

Transcription (English)
2:99 Walaqad anzalna ilayka ayatinbayyinatin wama yakfuru biha illa alfasiqoona
Edip-Layth (Quran: A Reformist Translation)
2:99 We have sent down to you clear signs; only the evil ones would not appreciate them.
The Monotheist Group (The Quran: A Monotheist Translation)
2:99 We have sent down to you clear revelations; only the wicked would disbelieve in them.
Muhammad Asad (The Message Of Quran)
2:99 For, clear messages indeed have We bestowed upon thee from on high; and none denies their truth save the iniquitous.
Rashad Khalifa (The Final Testament)
2:99 We have sent down to you such clear revelations, and only the wicked will reject them.,
Shabbir Ahmed (Quran As It Explains Itself)
2:99 We have revealed to you clear verses, and none will deny them but those who drift away from reason.

2:100 اوكلما عهدوا عهدا نبذه فريق منهم بل اكثرهم لا يؤمنون

Transcription (English)
2:100 Awa kullama AAahadoo AAahdannabathahu fareequn minhum bal aktharuhum layu/minoona
Edip-Layth (Quran: A Reformist Translation)
2:100 Whenever they make a pledge, does a group of them break it? Alas, most of them do not acknowledge.
The Monotheist Group (The Quran: A Monotheist Translation)
2:100 Is it that each time they make a pledge, a group of them breaks it? Alas, most of them do not believe.
Muhammad Asad (The Message Of Quran)
2:100 Is it not so that every time they made a promise [unto God], some of them cast it aside? Nay, indeed: most of them do not believe.
Rashad Khalifa (The Final Testament)
2:100 Is it not a fact that when they make a covenant and pledge to keep it, some of them always disregard it? In fact, most of them do not believe.,
Shabbir Ahmed (Quran As It Explains Itself)
2:100 (This reflects in their daily lives.) Is it not so that whenever they make a pledge with others, a party among them breaks it (and others feel liberated from their collective responsibility)? Nay, most of them choose to disbelieve.

2:101 ولما جاءهم رسول من عند الله مصدق لما معهم نبذ فريق من الذين اوتوا الكتب كتب الله وراء ظهورهم كانهم لا يعلمون

Transcription (English)
2:101 Walamma jaahum rasoolun minAAindi Allahi musaddiqun lima maAAahum nabathafareequn mina allatheena ootoo alkitaba kitabaAllahi waraa thuhoorihim kaannahum layaAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:101 When a messenger came to them from God, authenticating what was with them, a group of those who had already received the book placed God's book behind their backs as if they did not know.
The Monotheist Group (The Quran: A Monotheist Translation)
2:101 And when a messenger came to them from God, authenticating what was with them, a group of those who had already received the Book placed the Book of God behind their backs as if they did not know.
Muhammad Asad (The Message Of Quran)
2:101 And [even now,] when there has come unto them an apostle from God, confirming the truth already in their possession, some of those who were granted revelation aforetime cast the divine writ behind their backs as though unaware [of what it says],81

Note 81
The divine writ referred to here is the Torah. By disregarding the prophecies relating to the coming of the Arabian Prophet, contained in Deuteronomy xviii, 15, 18 (see note 33 above), the Jews rejected, as it were, the whole of the revelation granted to Moses (Zamakhshari; also `Abduh in Manar I, 397).
Rashad Khalifa (The Final Testament)
Disregarding God's Scripture2:101 Now that a messenger from GOD has come to them, and even though he proves and confirms their own scripture, some followers of the scripture (Jews, Christians, and Muslims) disregard GOD's scripture behind their backs, as if they never had any scripture.,18

Note 18
God's Messenger of the Covenant is prophesied in the Old Testament (Malachi 3:1-3 ), the New Testament (Luke 17:22-37 ), and this Final Testament(3:81).2386
Shabbir Ahmed (Quran As It Explains Itself)
2:101 And now that a Messenger has come to them from God confirming the truth in what they have, a party among those who were given the scripture before, cast the Book of God (the Bible) behind their backs as though they are unaware of what it says (concerning the advent of Prophet Muhammad).

2:102 واتبعوا ما تتلوا الشيطين على ملك سليمن وما كفر سليمن ولكن الشيطين كفروا يعلمون الناس السحر وما انزل على الملكين ببابل هروت ومروت وما يعلمان من احد حتى يقولا انما نحن فتنة فلا تكفر فيتعلمون منهما ما يفرقون به بين المرء وزوجه وما هم بضارين به من احد الا باذن الله ويتعلمون ما يضرهم ولا ينفعهم ولقد علموا لمن اشترىه ما له فى الءاخرة من خلق ولبئس ما شروا به انفسهم لو كانوا يعلمون

Transcription (English)
2:102 WaittabaAAoo ma tatloo alshshayateenuAAala mulki sulaymana wama kafara sulaymanuwalakinna alshshayateena kafarooyuAAallimoona alnnasa alssihra wamaonzila AAala almalakayni bibabila harootawamaroota wama yuAAallimani min ahadinhatta yaqoola innama nahnufitnatun fala takfur fayataAAallamoona minhuma mayufarriqoona bihi bayna almar-i wazawjihi wama hum bidarreenabihi min ahadin illa bi-ithni AllahiwayataAAallamoona ma yadurruhum walayanfaAAuhum walaqad AAalimoo lamani ishtarahu malahu fee al-akhirati min khalaqin walabi/sa masharaw bihi anfusahum law kanoo yaAAlamoona
Edip-Layth (Quran: A Reformist Translation)
Magic Condemned2:102 They followed what the devils recited regarding Solomon's kingship. Solomon did not reject, but it was the devils that rejected by teaching people magic and what was sent down on the two controllers in Babylon, Haroot and Maroot. They would not teach anyone until they would say, "We are a test, so do not be unappreciative!" Thus, they teach what can separate a person from his mate; but they cannot harm anyone except by God's permission. They learn what harms them and does not benefit them, and they have known that he who purchases such a thing has no place in the Hereafter. Miserable indeed is what they traded themselves with; if only they knew!
The Monotheist Group (The Quran: A Monotheist Translation)
2:102 And they followed what the devils recited regarding the kingship of Solomon. Solomon did not reject, but it was the devils who rejected by teaching people magic, and teaching them what was sent down on the two angels in Babylon, Haroot and Maroot. They did not teach anyone until they would say: "We are a test, so do not lose faith!" Thus they teach what can separate between a person and his mate; but they cannot harm anyone except with the permission of God. And they learn what harms them and does not benefit them, and they have known that he who purchases such has no place in the Hereafter. Miserable indeed is what they purchased with their souls if only they knew!
Muhammad Asad (The Message Of Quran)
2:102 and follow [instead] that which the evil ones used to practice during Solomon's reign - for it was not Solomon who denied the truth, but those evil ones denied it by teaching people sorcery82 -; and [they follow] that which has come down through the two angels in Babylon, Hurut and Marut-although these two never taught it to anyone without first declaring, "We are but a temptation to evil: do not, then, deny [God's] truth!"83 And they learn from these two how to create discord between a man and his wife; but whereas they can harm none thereby save by God's leave, they acquire a knowledge that only harms themselves and does not benefit them - although they know; indeed, that he who acquires this [knowledge] shall have no share in the good of the life to come.84 For, vile indeed is that [art] for which they have sold their own selves -had they but known it!

Note 82
The expression ash-shayatin, here rendered as "the evil ones", apparently refers to human beings, as has been pointed out by Tabari, Razi, etc., but may also allude to the evil, immoral impulses within man's heart (see note 10 on verse 14 of this surah). The above parenthetic sentence constitutes the Qur'anic refutation of the Biblical statement that Solomon had been guilty of idolatrous practices (see I Kings xi, 1-10), as well as of the legend that he was the originator of the magic arts popularly associated with his name.

Note 83
This "declaration" circumscribes, metonymically, man's moral duty to reject every attempt at "sorcery" inasmuch as - irrespective of whether it succeeds or fails - it aims at subverting the order of nature as instituted by God. - As regards the designation of Harut and Marut, most of the readings of the Qur'an give the spelling malakayn ("the two angels"); but it is authentically recorded (see Tabari, Zamakhshari, Baghawi, Razi, etc.) that the great Companion of the Prophet, Ibn `Abbas, as well as several learned men of the next generation - e.g., Al-Hasan al-Basri, Abu 'l-Aswad and Ad-Dahhak-read it as malikayn ("the two kings"). I myself incline to the latter reading; but since the other is more generally accepted, I have adopted it here. Some of the commentators are of the opinion that, whichever of the two readings is followed, it ought to be taken in a metaphorical sense, namely, "the two kingly persons", or "the two angelic persons": in this they rely on a saying of Ibn'Abbas to the effect that Harut and Marut were "two men who practiced sorcery in Babylon" (Baghawi; see also Manar I, 402). At any rate, it is certain that from very ancient times Babylon was reputed to be the home of magic arts, symbolized in the legendary persons - perhaps kings - Harut and Marut; and it is to this legend that the Qur'an refers with a view to condemning every attempt at magic and sorcery, as well as all preoccupation with occult sciences in general.

Note 84
The above passage does not raise the question as to whether there is an objective truth in the occult phenomena loosely described as "magic", or whether they are based on self-deception: The intent here is no more and no less than to warn man that any attempt at influencing the course of events by means which-at least in the mind of the person responsible for it -have a "supernatural" connotation is a spiritual offence, and must inevitably result in a most serious damage to their author's spiritual status.
Rashad Khalifa (The Final Testament)
Witchcraft Condemned2:102 They pursued what the devils taught concerning Solomon's kingdom. Solomon, however, was not a disbeliever, but the devils were disbelievers. They taught the people sorcery, and that which was sent down through the two angels of Babel, Haroot and Maroot. These two did not divulge such knowledge without pointing out: "This is a test. You shall not abuse such knowledge." But the people used it in such evil schemes as the breaking up of marriages. They can never harm anyone against the will of GOD. They thus learn what hurts them, not what benefits them, and they know full well that whoever practices witchcraft will have no share in the Hereafter. Miserable indeed is what they sell their souls for, if they only knew.,
Shabbir Ahmed (Quran As It Explains Itself)
2:102 (Their clergy have been distorting the Scripture in the past as well.) They propagated a rumor that satanic people preached in the kingdom of Solomon. Solomon never disbelieved but the satanic people did. They taught people “magic” while nothing was revealed through the two angels “Haaroot and Maaroot” in Babylon. (The rumor further stated that) they used to warn people, “Both of us are only a temptation, therefore do not reject God.” And that the people learned from both of them how to create discord between a man and his wife. They could harm none against the Divine laws. And what people learned from them only harmed them instead of benefiting them. People must know that whoever indulges in this trade (the so-called occult sciences) will have no share in the Hereafter. Miserable indeed is what they sell their ‘self’ for. They would know only if they used their intellect.68

Note 68
The entire story of Haaroot Maaroot was a fabrication. Magic, amulets, ghoul, demon-possession, exorcism, witchcraft, evil eye, fortune telling, astrology, palm reading, clairvoyance, knowledge of the future, Voodoo, are nothing but conjecture. These things can neither harm nor benefit anyone since nothing happens in the Universe contrary to the immutable Divine laws in nature. However, superstitions can harm people by becoming self-fulfilling prophecies. 3:123, JIBT 4:51, 6:73, 7:54, 45:22

2:103 ولو انهم ءامنوا واتقوا لمثوبة من عند الله خير لو كانوا يعلمون

Transcription (English)
2:103 Walaw annahum amanoo waittaqawlamathoobatun min AAindi Allahi khayrun law kanooyaAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:103 Had they acknowledged and been aware, it would have brought them a reward from God which is far better if they knew!
The Monotheist Group (The Quran: A Monotheist Translation)
2:103 And had they believed and been righteous, it would have brought them a recompense with God which is far better if only they knew!
Muhammad Asad (The Message Of Quran)
2:103 And had they but believed and been conscious of Him, reward from God would indeed have brought them good-had they but known it!
Rashad Khalifa (The Final Testament)
2:103 If they believe and lead a righteous life, the reward from GOD is far better, if they only knew.,
Shabbir Ahmed (Quran As It Explains Itself)
2:103 If they had believed (in the immutability of the Divine laws) and remained mindful (of this fact), the reward for their actions would have been far better from God’s Presence. This is so because they would have, then, used this knowledge.69

Note 69
Divine laws never change 33:62, 35:43, 48:23, and you will never find even a slight turn in them 17:77

2:104 يايها الذين ءامنوا لا تقولوا رعنا وقولوا انظرنا واسمعوا وللكفرين عذاب اليم

Transcription (English)
2:104 Ya ayyuha allatheena amanoola taqooloo raAAina waqooloo onthurnawaismaAAoo walilkafireena AAathabun aleemun
Edip-Layth (Quran: A Reformist Translation)
2:104 O you who acknowledge, do not say, "Shepherd us," but say, "Pay attention to us," and listen. For the ingrates is a painful retribution.30

Note 30

The word raina (shepherd us) implies to be led like sheep. Muslims do not and should not follow anyone blindly, including prophets, without using their intelligence, reasoning and senses. However, the Bible uses the shepherd/sheep analogy to depict the relationship between people and their leaders. "And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd" Ezekiel 34:23 . Jesus Christ is likened to a good shepherd (John 10:14 ; Heb 13:20). Kings and leaders are compared to shepherds (Isaiah 44:28 ; Jeremiah 6:3 ; 49:19). Ministers of the gospel too are likened to shepherds (Isaiah 56:11 ; Jeremiah 50:6 ; Jeremiah 23:4 ; Ezekiel 34:2 , 10). Also, see Zechariah 10:2; Psalms 78:52; Psalms 119:176.

This metaphor would be abused to its full capacity by St. Paul, the dubious figure who distorted the monotheistic message of Jesus after his departure. St. Paul fabricated many stories and practices, including the justification of receiving money for preaching. When the true followers of the Injeel, that is, the Good News, criticized him, he defended his "milking" the congregation, thereby twisting the original purpose of this Biblical metaphor. See 1 Corinthians 9:7 .

The Monotheist Group (The Quran: A Monotheist Translation)
2:104 O you who believe, do not say: "Shepherd us," but say: "Be patient with us," and listen. For the rejecters is a painful retribution.
Muhammad Asad (The Message Of Quran)
2:104 O YOU who have attained to faith! Do not say [to the Prophet], "Listen to us," but rather say, "Have patience with us," and hearken [unto him], since grievous suffering awaits those who deny the truth.85

Note 85
This admonition, addressed in the first instance to the contemporaries of the Prophet, has - as so often in the Qur'an -a connotation that goes far beyond the historical circumstances that gave rise to it. The Companions were called upon to approach the Prophet with respect and to subordinate their personal desires and expectations to the commandments of the Faith revealed through him: and this injunction remains valid for every believer and for all times.
Rashad Khalifa (The Final Testament)
Twisting the Words of Supplication2:104 O you who believe, do not say, "Raa`ena" (be our shepherd). Instead, you should say, "Unzurna" (watch over us), and listen. The disbelievers have incurred a painful retribution.,19

Note 19
The word "Raa`ena," was abused by some Hebrew-speaking people, and twisted to sound like a dirty word (see also 4:46).
Shabbir Ahmed (Quran As It Explains Itself)
2:104 O You who have chosen to be graced with belief! Never say to the Prophet, "Raa’ina - listen to us.” Instead, say, "Unzurna!” (Grant us attention). And then listen intently. There is a painful consequence for the rejecters of Divine Commands.70

Note 70
Ya ayyuhallazeena aamanu is generally, but inaccurately, translated as “O You who believe!”, “O Believers!”, “O You of faith! O Faithful!” etc. - Firstly, aamanuis a verb. Secondly, attaining to belief must be an act consciously undertaken after due reflection and with free will. ‘Passive’ faith such as claiming to be a ‘believer by birth’ has no merit in the Sight of God. See 4:136, 12:108. Also, choosing to believe in truth is a great blessing of God. Hence, my rendition: O You who have chosen to be graced with belief! Ra’inawith a slight twist of the tongue and in very similar Hebrew words has derogatory meanings to it, e.g. “Be our shepherd”, “O Our proud one!”, “May deafness befall you.” Some Jews resorted to these kinds of insults to the Prophet 4:46. The Lesson is this: Be not ambiguous and speak words straight to the point. 33:70

2:105 ما يود الذين كفروا من اهل الكتب ولا المشركين ان ينزل عليكم من خير من ربكم والله يختص برحمته من يشاء والله ذو الفضل العظيم

Transcription (English)
2:105 Ma yawaddu allatheena kafaroomin ahli alkitabi wala almushrikeena an yunazzalaAAalaykum min khayrin min rabbikum waAllahu yakhtassubirahmatihi man yashao waAllahu thooalfadli alAAatheemi
Edip-Layth (Quran: A Reformist Translation)
2:105 Neither do those who have not appreciated among the people of the book, nor from among those who have set up partners, wish that any good comes down to you from your Lord. Nevertheless, God chooses with His mercy whom/whomever He wishes; and from God is the greatest favor.
The Monotheist Group (The Quran: A Monotheist Translation)
2:105 Neither do those who have rejected from among the people of the Book, nor from among the polytheists, wish that any good comes down to you from your Lord. But God chooses with His mercy whom He wishes; and from God is the greatest grace.
Muhammad Asad (The Message Of Quran)
2:105 Neither those from among the followers of earlier revelation who are bent on denying the truth, nor those who ascribe divinity to other beings beside God, would like to see any good86 ever bestowed upon you from on high by your Sustainer; but God singles out for His grace whom He wills-for God is limitless in His great bounty.

Note 86
I.e., revelation - which is the highest good. The allusion here is to 1he unwillingness of the Jews and the Christians to admit that revelation could have been bestowed on any community but their own.
Rashad Khalifa (The Final Testament)
Jealousy Condemned2:105 Neither the disbelievers among the followers of the scripture, nor the idol worshipers, wish to see any blessings come down to you from your Lord. However, GOD showers His blessings upon whomever He chooses. GOD possesses infinite grace.,
Shabbir Ahmed (Quran As It Explains Itself)
2:105 Neither the deniers from among the People of the Book nor the idolaters love that any good thing should be bestowed upon you from your Lord. But God chooses for His grace (of revelation) whom He wills. God is the (non-discriminating) Lord of Infinite bounty. [3:70-71, 16:30]

2:106 ما ننسخ من ءاية او ننسها نات بخير منها او مثلها الم تعلم ان الله على كل شىء قدير

Transcription (English)
2:106 Ma nansakh min ayatin awnunsiha na/ti bikhayrin minha aw mithlihaalam taAAlam anna Allaha AAala kulli shay-in qadeerun
Edip-Layth (Quran: A Reformist Translation)
Signs and Miracles2:106 We do not duplicate a sign, or make it forgotten, unless We bring one which is like it or even greater. Did you not know that God is capable of all things?31

Note 31

By declaring the word of God to be vague and ambiguous, early scholars opened the gate for unlimited abuse and distortion. Furthermore, by distorting the meaning of 2:106, they claimed that many verses of the Quran had been abrogated (amended) by other verses or hadiths. By this "abrogation theory," they amended verses which they did not understand, or which did not suit their interests, or which contradicted their hadiths. Repeating the same error committed by the Children of Israel (2:85), Muslims fulfilled the prophetic description of their action in 15:91. Some of them abrogated 5 Quranic verses, some 20 verses and some 50.

They support this claim by distorting the meaning of this verse. The Quran has a peculiar language. The word Aya in its singular form occurs 84 times in the Quran and in all cases, means miracle, evidence, or lesson. However, its plural form, Ayat, is used both for miracle, evidence, lesson, AND/OR for the language of the revelation that entails or leads to those miracles, evidences, and lessons. The fact that a verse of the Quran does not demonstrate the miraculous characteristics of the Quran supports this peculiar usage or vise versa. There are short verses that are comprised of only one or two words and they were most likely frequently used in daily conversation, letters and poetries. For instance, the verse "Where are you going?" cannot be called AYAT (signs) since it is one verse. This is very appropriate, since that expression was and is used by Arabic speaking people daily, even before the revelation of the Quran.

However, in its semantic and numerical context, that short question is one of the Ayat of the Quran. See 55:3; 69:1; 74; 4; 75:8; 80:28; 81:26. Furthermore, we are informed that the minimum unit that demonstrates the Quran's miraculous nature is a chapter (10:38) and the shortest chapter consists of three verses (chapters 103, 108, and 110). The first verse of the Quran, commonly known as Basmalah, though containing independent features, may not be considered a divine evidence/miracle on its own. However, it gains a miraculous nature with its numerical network with other letters, words, verses and chapters of the Quran. By not using the singular form Aya for the verses of the Quran, God also made it possible to distinguish the miracles shown in the language and prophecies of the scripture from the miracles shown in nature. See 4:82 and 16:101 for further evidence that the Quranic verses do not abrogate each other.

Since grammatically we can refer only to three verses with the plural word, ayat, and since we are not provided with a word to refer to a single or pair of verses, this unique use might have another implication: are we required to quote the Quranic verses in segments of at least three verses? Will this method eliminate the abuse of Quranic statements by taking them out of their context? I think this question needs to be studied and tested. If quoting verses of the Quran in minimums of three units reasonably eliminates the abuse, then we should adhere to such a rule.

For another example of different meanings assigned to singular and plural forms of the same word, see 4:3. For a detailed discussion of this verse, see the Sample Comparisons section in the Introduction.

The Monotheist Group (The Quran: A Monotheist Translation)
2:106 We do not duplicate a sign, or make it forgotten, unless We bring one which is like it or even greater. Did you not know that God is capable of all things?
Muhammad Asad (The Message Of Quran)
2:106 Any message which, We annul or consign to oblivion We replace with a better or a similar one.87 Dost thou not know that God has the power to will anything?

Note 87
The principle laid down in this passage - relating to the supersession of the Biblical dispensation by that of the Qur'an - has given rise to an erroneous interpretation by many Muslim theologians. The word ayah ("message") occurring in this, context is also used to denote a "verse;" of the Qur'an (because every one of these verses contains a message). Taking this restricted meaning of the term ayah, some scholars conclude from the above passage that certain verses of the Qur'an have been "abrogated" by God's command before the revelation of the Qur'an was completed. Apart from the fancifulness of this assertion-which calls to mind the image of a human author correcting, on second thought, the proofs of his manuscript. deleting one passage and replacing it with another-there does not exist a single reliable Tradition to the effect that the Prophet ever, declared a verse of the Qur'an to have been "abrogated". At the root of the so-called "doctrine of abrogation" may lie the inability of some of the early commentators to reconcile one Qur'anic passage with another: a difficulty which was overcome by declaring that one of the verses in question• had been "abrogated". This arbitrary procedure explains also why there is no unanimity whatsoever among the upholders of the "doctrine of abrogation" as to which, and how many, Qur'an-verses have been affected by it; and, furthermore, as to whether this alleged abrogation implies a total elimination of the verse in question from the context of the Qur'an, or only a cancellation of the specific ordinance or statement contained in it. In short, the "doctrine of abrogation" has no basis whatever in historical fact, and must be rejected. On the other hand, the apparent difficulty in interpreting the above Qur'anic passage disappears -immediately if the temp ayah is understood, correctly, as "message", and if we read this verse in conjunction with the preceding one, which states that the Jews and the Christians refuse to accept any revelation which might supersede that of the Bible: for, if read in this way, the abrogation relates to the earlier divine messages and not to any part of the Qur'an itself.
Rashad Khalifa (The Final Testament)
The Ultimate Miracle: The Quran's Mathematical Code2:106 When we abrogate any miracle, or cause it to be forgotten, we produce a better miracle, or at least an equal one. Do you not recognize the fact that GOD is Omnipotent?20 ,

Note 20
The Quran's mathematical miracle is perpetual
Shabbir Ahmed (Quran As It Explains Itself)
2:106 Any message that We revoke or cause to be lost to history, We replace it with a better or similar one. Do you not know that God is the Supreme Controller of all things and events?71

Note 71
Some of the People of the Book question why a new revelation was necessary. The evolution of human civilization has now come to a point where the Final Message for all mankind can be given, widely distributed, implemented and preserved forever. So, the Qur’an is now the perfected Message for all mankind at all times; its exact preservation being guaranteed by none but the Almighty Himself. 5:48, 6:115, 15:9, 16:101, 22:52

2:107 الم تعلم ان الله له ملك السموت والارض وما لكم من دون الله من ولى ولا نصير

Transcription (English)
2:107 Alam taAAlam anna Allaha lahu mulkualssamawati waal-ardi wamalakum min dooni Allahi min waliyyin wala naseerin
Edip-Layth (Quran: A Reformist Translation)
2:107 Did you not know that to God belongs the kingship of the heavens and earth, and that you do not have besides God any guardian or supporter?
The Monotheist Group (The Quran: A Monotheist Translation)
2:107 Did you not know that to God is the kingship of the heavens and the earth, and that you do not have besides God any guardian or supporter?
Muhammad Asad (The Message Of Quran)
2:107 Dost thou not know that God's is the dominion over the heavens and the earth, and that besides God you have none to protect you or bring you succour?
Rashad Khalifa (The Final Testament)
2:107 Do you not recognize the fact that GOD possesses the kingship of the heavens and the earth; that you have none besides GOD as your Lord and Master?,
Shabbir Ahmed (Quran As It Explains Itself)
2:107 Do you not know that to God belongs the Kingdom of the heavens and earth? And (if you defy His commands you will find that) you have no patron or helper besides God.72

Note 72
He is fully Cognizant of your needs, and knows the messages and timings of His revelations

2:108 ام تريدون ان تسلوا رسولكم كما سئل موسى من قبل ومن يتبدل الكفر بالايمن فقد ضل سواء السبيل

Transcription (English)
2:108 Am tureedoona an tas-aloo rasoolakum kamasu-ila moosa min qablu waman yatabaddali alkufra bial-eemanifaqad dalla sawaa alssabeeli
Edip-Layth (Quran: A Reformist Translation)
2:108 Or do you want to ask your messenger as Moses was asked before? Whoever replaces acknowledgement with rejection, has indeed strayed from the right path.
The Monotheist Group (The Quran: A Monotheist Translation)
2:108 Or do you want to ask your messenger as Moses was asked before? Whoever replaces belief with rejection, he has indeed strayed from the right path.
Muhammad Asad (The Message Of Quran)
2:108 Would you, perchance, ask of the Apostle who has been sent unto you what was asked aforetime of Moses? But whoever chooses to deny the [evidence of the] truth, instead of believing in it,88 has already strayed from the right path.

Note 88
Lit.. "whoever takes a denial of the truth in exchange for belief"-i.e., whoever refuses to accept the internal evidence of the truth of the Qur'anic message and demands, instead, an "objective" proof of its divine origin (Manar I, 416f.).-That which was "asked of Moses aforetime" was the demand of the children of Israel to "see God face to face" (cf. 2:55 ). The expression rendered by me as "the Apostle who has been sent unto you" reads. literally, "your Apostle", and obviously refers to the Prophet Muhammad. whose message supersedes the earlier revelations.
Rashad Khalifa (The Final Testament)
2:108 Do you wish to demand of your messenger what was demanded of Moses in the past? Anyone who chooses disbelief, instead of belief, has truly strayed off the right path.,
Shabbir Ahmed (Quran As It Explains Itself)
2:108 Would you demand of your Messenger what was demanded of Moses in the past? But whoever chooses the darkness of Ignorance instead of the light of faith has already strayed from the right way.73

Note 73
2:67. Instead of reflecting on the evidence of the truth, the people of Moses demanded him to bring God face to face! 4:153. And they kept asking him vain questions 5:101, and kept making excuses. 5:24

2:109 ود كثير من اهل الكتب لو يردونكم من بعد ايمنكم كفارا حسدا من عند انفسهم من بعد ما تبين لهم الحق فاعفوا واصفحوا حتى ياتى الله بامره ان الله على كل شىء قدير

Transcription (English)
2:109 Wadda katheerun min ahli alkitabilaw yaruddoonakum min baAAdi eemanikum kuffaran hasadanmin AAindi anfusihim min baAAdi ma tabayyana lahumu alhaqqufaoAAfoo waisfahoo hattaya/tiya Allahu bi-amrihi inna Allaha AAalakulli shay-in qadeerun
Edip-Layth (Quran: A Reformist Translation)
2:109 Many of the people of the book have wished that they could return you to being unappreciative after your acknowledgement, out of envy from themselves after the truth was made clear to them. You shall forgive them and overlook it until God brings His will. God is capable of all things.
The Monotheist Group (The Quran: A Monotheist Translation)
2:109 Many of the people of the Book have wished that they could return you to being rejecters after your believing, out of envy from their souls after the truth was made clear to them. You shall forgive them and overlook until God brings His will. God is capable of all things.
Muhammad Asad (The Message Of Quran)
2:109 Out of their selfish envy, many among the followers of earlier revelation would like to bring you back to denying the truth after you have attained to faith - [even] after the truth has become clear unto them. None the less, forgive and forbear, until God shall make manifest His will: behold, God has the power to will anything.
Rashad Khalifa (The Final Testament)
2:109 Many followers of the scripture would rather see you revert to disbelief, now that you have believed. This is due to jealousy on their part, after the truth has become evident to them. You shall pardon them, and leave them alone, until GOD issues His judgment. GOD is Omnipotent.,
Shabbir Ahmed (Quran As It Explains Itself)
2:109 Out of envy, many among the People of the Book wish to make you revert back to denying the truth after you have attained belief; even though the truth has become clear to them. Pardon them, bear with them, and leave them with their ways until God issues His decision. God has power over all things, and all events take place within the framework of His laws.74

Note 74
Qadeer = Appointer of laws = Supreme Controller = Able to do all things = Powerful = Almighty. 5:13, 15:85, 73:10, 74:11. Shayi = Thing = Derived meaning, event. Ethnic and nationalistic prejudices give rise to envy. 2:111, 5:18

2:110 واقيموا الصلوة وءاتوا الزكوة وما تقدموا لانفسكم من خير تجدوه عند الله ان الله بما تعملون بصير

Transcription (English)
2:110 Waaqeemoo alssalata waatooalzzakata wama tuqaddimoo li-anfusikum minkhayrin tajidoohu AAinda Allahi inna Allaha bimataAAmaloona baseerun
Edip-Layth (Quran: A Reformist Translation)
2:110 Observe the Contact prayer, and contribute towards betterment, and what you bring forth of good for yourselves, you will find it with God. God sees what you do.
The Monotheist Group (The Quran: A Monotheist Translation)
2:110 And hold the contact prayer, and contribute towards purification; and what you bring forth of good for your souls you will find it with God. God is watching what you do.
Muhammad Asad (The Message Of Quran)
2:110 And be constant in prayer, and render the purifying dues; for, whatever good deed you send ahead for your own selves, you shall find it with God: behold, God sees all that you do.
Rashad Khalifa (The Final Testament)
2:110 You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat). Any good you send forth on behalf of your souls, you will find it at GOD. GOD is seer of everything you do.,
Shabbir Ahmed (Quran As It Explains Itself)
2:110 So, establish the Divine System, and set up the Economic Order of Zakaat in the society. Whatever good you send forth for yourselves you will find it with God. Remember, God is Seer of all that you do.75

Note 75
2:3. Inn = Surely, Indeed, Note, Remember, Certainly, Recall, Verily, Ponder

2:111 وقالوا لن يدخل الجنة الا من كان هودا او نصرى تلك امانيهم قل هاتوا برهنكم ان كنتم صدقين

Transcription (English)
2:111 Waqaloo lan yadkhula aljannata illaman kana hoodan aw nasara tilka amaniyyuhumqul hatoo burhanakum in kuntum sadiqeena
Edip-Layth (Quran: A Reformist Translation)
Eternal Salvation is not Exclusive to a Race or Sect2:111 They said, "None shall enter paradise except those who are Jewish or Nazarenes;" this is what they wish! say, "Bring forth your proof if you are truthful."32

Note 32

It is astonishing that despite verses 2:62 and 5:59, the so-called Muslims repeat the same error.

The Monotheist Group (The Quran: A Monotheist Translation)
2:111 And they said: "None shall enter the Paradise except those who are Jewish or Nazarenes;" this is what they wish! Say: "Bring forth your proof if you are truthful."
Muhammad Asad (The Message Of Quran)
2:111 AND THEY claim,89 "None shall ever enter paradise unless he be a Jew" - or, "a Christian". Such are their wishful beliefs! Say: "Produce an evidence for what you are claiming,90 if what you say is true!"

Note 89
This connects with verse 109 above: "Many among the followers of earlier revelation would like to bring you back to denying the truth", etc.

Note 90
Lit., "produce your evidence" - i.e.. "from your own scriptures".
Rashad Khalifa (The Final Testament)
All Believers Are Redeemed, Regardless of the Name of Their Religion2:111 Some have said, "No one will enter Paradise except Jews or Christians!" Such is their wishful thinking. Say, "Show us your proof, if you are right.",21

Note 21
See 2:62 and 5:69.
Shabbir Ahmed (Quran As It Explains Itself)
2:111 And they claim, “None will enter Paradise unless he is a Jew or a Christian.” This is nothing but their wishful thinking. Say, “Bring your proof if you are truthful.”76

Note 76
2:135. Burhan = Clear proof = Firm evidence = Indomitable argument = Strong logic

2:112 بلى من اسلم وجهه لله وهو محسن فله اجره عند ربه ولا خوف عليهم ولا هم يحزنون

Transcription (English)
2:112 Bala man aslama wajhahu lillahiwahuwa muhsinun falahu ajruhu AAinda rabbihi walakhawfun AAalayhim wala hum yahzanoona
Edip-Layth (Quran: A Reformist Translation)
2:112 No, whosoever peacefully surrenders himself to God, while being a good-doer; he will have his reward with his Lord. There will be no fear over them, nor will they grieve.
The Monotheist Group (The Quran: A Monotheist Translation)
2:112 No; whoever submits himself to God, while doing good, he will have his recompense with his Lord. There will be no fear over them, nor will they grieve.
Muhammad Asad (The Message Of Quran)
2:112 Yea, indeed: everyone who surrenders his whole being unto God,91 and is a doer of good withal, shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve.92

Note 91
Lit., "who surrenders his face unto God". Since the face of a person is the most expressive part of his body, it is used in classical Arabic to denote one's whole personality, or whole being. This expression, repeated in the Qur'an several times, provides a perfect definition of islam, which derived from the root-verb aslama, "he surrendered himself" -means "self-surrender [to God]";: and it is in this sense that the terms islam and muslim are used throughout the Qurlan. (For a full discussion of this concept, see my note on 68:35, where the expression muslim occurs for the first time in the chronological order of revelation.)

Note 92
Thus, according to the Qur'an, salvation is not reserved for any particular "denomination", but is open to everyone who consciously realizes the oneness of God, surrenders himself to His will and, by living righteously, gives practical effect to this spiritual attitude.
Rashad Khalifa (The Final Testament)
Submission: The Only Religion2:112 Indeed, those who submit themselves absolutely to GOD alone, while leading a righteous life, will receive their recompense from their Lord; they have nothing to fear, nor will they grieve.,
Shabbir Ahmed (Quran As It Explains Itself)
2:112 Nay, whoever submits his whole being to God, and he is a doer of good to humanity, his reward is with his Lord. Then, no fear shall come upon them nor shall they grieve.77

Note 77
2:62, 7:180, 41:40. They have fulfilled the purpose of life that is, to serve the Creator by serving His creation, thereby developing their personalities in this life, and thus, attaining true immortality with further progress in the life to come

2:113 وقالت اليهود ليست النصرى على شىء وقالت النصرى ليست اليهود على شىء وهم يتلون الكتب كذلك قال الذين لا يعلمون مثل قولهم فالله يحكم بينهم يوم القيمة فيما كانوا فيه يختلفون

Transcription (English)
2:113 Waqalati alyahoodu laysati alnnasaraAAala shay-in waqalati alnnasaralaysati alyahoodu AAala shay-in wahum yatloona alkitabakathalika qala allatheena layaAAlamoona mithla qawlihim faAllahu yahkumubaynahum yawma alqiyamati feema kanoo feehiyakhtalifoona
Edip-Layth (Quran: A Reformist Translation)
2:113 The Jews said, "The Nazarenes have no basis," and the Nazarenes said, "The Jews have no basis," while they are both reciting the book! Similarly, those who do not know have said the same thing. God will judge between them on the day of Resurrection in what they disputed.
The Monotheist Group (The Quran: A Monotheist Translation)
2:113 And the Jews say: "The Nazarenes have no basis," and the Nazarenes say: "The Jews have no basis," while they are both reciting the Book! Similarly, those who do not know have said the same thing. God will judge between them on the Day of Resurrection in what they dispute.
Muhammad Asad (The Message Of Quran)
2:113 Furthermore, the Jews assert, "The Christians have no valid ground for their beliefs," while the Christians assert, "The Jews have no valid ground for their beliefs" - and both quote the divine writ! Even thus, like unto what they say, have [always] spoken those who were devoid of knowledge;"93 but it is God who will judge between them on Resurrection Day with regard to all on which they were wont to differ.94

Note 93
An allusion to all who assert that only the followers of their own denomination shall partake of God's grace in the hereafter.

Note 94
In other words, "God will confirm the truth of what was true [in their respective beliefs] and show the falseness of what was false [therein]" (Muhammad `Abduh in Manar I, 428). The Qur'an maintains throughout that there is a substantial element of truth in all faiths based on divine revelation, and that their subsequent divergencies are the result of "wishful beliefs" (2:111) and of a gradual corruption of the original teachings. (See also 22:67.)
Rashad Khalifa (The Final Testament)
2:113 The Jews said, "The Christians have no basis," while the Christians said, "The Jews have no basis." Yet, both of them read the scripture. Such are the utterances of those who possess no knowledge. GOD will judge them on the Day of Resurrection, regarding their disputes.,
Shabbir Ahmed (Quran As It Explains Itself)
2:113 Also, the Jews assert that the Christians have no basis, and the Christians assert that the Jews have no basis. Yet, both groups read the scripture! Such is the behavior of those who have no knowledge (or scripture). God will judge between them on the Day of Resurrection concerning that wherein they differ.78

Note 78
Qaul = Utterance = Thought = Assertion = Tenet = Attitude = Expression. Mankind holding divergent views will acknowledge the Divine truth in this world as well. 9:33, 11:118, 41:53, 48:28, 61:9

2:114 ومن اظلم ممن منع مسجد الله ان يذكر فيها اسمه وسعى فى خرابها اولئك ما كان لهم ان يدخلوها الا خائفين لهم فى الدنيا خزى ولهم فى الءاخرة عذاب عظيم

Transcription (English)
2:114 Waman athlamu mimman manaAAamasajida Allahi an yuthkara feehaismuhu wasaAAa fee kharabiha ola-ikama kana lahum an yadkhulooha illa kha-ifeenalahum fee alddunya khizyun walahum fee al-akhiratiAAathabun AAatheemun
Edip-Layth (Quran: A Reformist Translation)
2:114 Who are more wicked than those who prohibit God's temples; so that His name not be mentioned in them; and they seek their destruction? It is they who should not be able to enter them except in fear; they will have humiliation in this world and in the Hereafter a painful retribution.
The Monotheist Group (The Quran: A Monotheist Translation)
2:114 And who are more wicked than those who prevent the temples of God that His name be mentioned in them; and they seek their destruction? They will not be able to enter them except in fear; they will have humiliation in this world and in the Hereafter a painful retribution.
Muhammad Asad (The Message Of Quran)
2:114 Hence, who could be more wicked than those who bar the mention of God's name from [any of] His houses of worship and strive for their ruin, [although] they have no right to enter them save in fear [of God]?95 For them, in this world, there is ignominy in store; and for them, in the life to come, awesome suffering.

Note 95
It is one of the fundamental principles of Islam that every religion which has belief in God as its focal point must be accorded full respect, however much one may disagree with its particular tenets. Thus, the Muslims are under an obligation to honour and protect any house of worship dedicated to God, whether it be a mosque or a church or a synagogue (cf. the second paragraph of 22:40); and any attempt to prevent the followers of another faith from worshipping God according to their own lights is condemned by the Qur'an as a sacrilege. A striking illustration of this principle is forthcoming from the Prophet's treatment of the deputation from Christian Najran in the year 10 H. They were given free access to the Prophet's mosque, and with his full consent celebrated their religious rites there, although their adoration of Jesus as "the son of God" and of Mary as "the mother of God" was fundamentally at variance with Islamic beliefs (see Ibn Sa'd 1/1l, 84 f.).
Rashad Khalifa (The Final Testament)
You Shall Frequent the Masjid2:114 Who are more evil than those who boycott GOD's masjids, where His name is commemorated, and contribute to their desertion? These ought not to enter therein except fearfully. They will suffer in this life humiliation, and will suffer in the Hereafter a terrible retribution.,
Shabbir Ahmed (Quran As It Explains Itself)
2:114 Who could be a greater transgressor than those who bar the celebrating of God’s Name from His houses of submission and strive for ruining the System? They have no right to be part thereof except in awe and humility. (Otherwise) theirs is humiliation in this world and for them is a tremendous suffering in the Hereafter.79

Note 79
9:17, 9:107, 72:18. Masajid = Mosques = Administration centers of the Divine System = Collective submission and consultation on how best to follow the Divine Commands = Centers that the Islamic government will establish to implement the Qur’anic Order in the society and manage social welfare. These are Centers where people have open access to their office bearers, where government decrees are announced and every member of the society can voice one’s opinion without fear. Masjid = Singular, Mosque = Sincere collective submission = Centers of Divine System. 7:29

2:115 ولله المشرق والمغرب فاينما تولوا فثم وجه الله ان الله وسع عليم

Transcription (English)
2:115 Walillahi almashriqu waalmaghribufaaynama tuwalloo fathamma wajhu Allahi inna AllahawasiAAun AAaleemun
Edip-Layth (Quran: A Reformist Translation)
2:115 To God belongs the east and the west, so wherever you turn, there is God's presence. God is Encompassing, Knowledgeable.
The Monotheist Group (The Quran: A Monotheist Translation)
2:115 And to God belong the east and the west, so wherever you turn, there is the face of God. God is Encompassing, Knowledgeable.
Muhammad Asad (The Message Of Quran)
2:115 And God's is the east and the west: and wherever you turn, there is God's countenance. Behold, God is infinite, all-knowing.
Rashad Khalifa (The Final Testament)
2:115 To GOD belongs the east and the west; wherever you go there will be the presence of GOD. GOD is Omnipresent, Omniscient.,
Shabbir Ahmed (Quran As It Explains Itself)
2:115 Unto God belongs the East and the West. Wherever you go, whichever way you turn, there is God’s Countenance (Presence, and you remain in His Dominion). God is Infinite, Knowing.80

Note 80
3:95. The benevolent Divinely Prescribed System of Life should be followed everywhere on earth. In the interim, any community may follow it

2:116 وقالوا اتخذ الله ولدا سبحنه بل له ما فى السموت والارض كل له قنتون

Transcription (English)
2:116 Waqaloo itakhatha Allahuwaladan subhanahu bal lahu ma fee alssamawatiwaal-ardi kullun lahu qanitoona
Edip-Layth (Quran: A Reformist Translation)
2:116 They said, "God has taken a son!" Be He glorified. To Him is all that is in the heavens and in the earth, all are humbled to Him.
The Monotheist Group (The Quran: A Monotheist Translation)
2:116 And they said: "God has taken a son!" Be He glorified. To Him is all that is in the heavens and the earth, all are dutiful to Him.
Muhammad Asad (The Message Of Quran)
2:116 And yet some people assert, "God has taken unto Himself a son!" Limitless is He in His glory!96 Nay, but His is all that is in the heavens and on earth; all things devoutly obey His will.

Note 96
I.e., far from any imperfection such as would be implied in the necessity (or logical possibility) of having "progeny" either in a literal or a metaphorical sense. The expression subhana -applied exclusively to God-connotes His utter remoteness from any imperfection and any similarity, however tenuous, with any created being or thing.
Rashad Khalifa (The Final Testament)
Gross Blasphemy2:116 They said, "GOD has begotten a son!" Be He glorified; never! To Him belongs everything in the heavens and the earth; all are subservient to Him.,
Shabbir Ahmed (Quran As It Explains Itself)
2:116 But they say, “God has begotten a son!” Glorified is He! Never! Unto Him belongs all that is in the heavens and earth. All things and beings in the Universe are subservient to Him.81

Note 81
He needs no helpers, associates or offspring to manifest His Magnificence, and there is none like unto Him. 112: 1-4

2:117 بديع السموت والارض واذا قضى امرا فانما يقول له كن فيكون

Transcription (English)
2:117 BadeeAAu alssamawatiwaal-ardi wa-itha qada amran fa-innamayaqoolu lahu kun fayakoonu
Edip-Layth (Quran: A Reformist Translation)
2:117 Initiator of heavens and earth, when He decrees a command, He merely says to it, "Be," and it is.
The Monotheist Group (The Quran: A Monotheist Translation)
2:117 Initiator of the heavens and the earth, when He decrees a command, He merely says to it: 'Be,' and it is.
Muhammad Asad (The Message Of Quran)
2:117 The Originator is He of the heavens and the earth: and when He wills a thing to be, He but says unto it, "Be" -and it is.
Rashad Khalifa (The Final Testament)
2:117 The Initiator of the heavens and the earth: to have anything done, He simply says to it, "Be," and it is.,
Shabbir Ahmed (Quran As It Explains Itself)
2:117 The Originator of the heavens and earth: when He wills a thing to be, He but says to it “Be” – and it is.82

Note 82
Qaul = Saying = Thought. Badee’= Initiator = Originator = One Who creates from nothing = The Impeccable Creator

2:118 وقال الذين لا يعلمون لولا يكلمنا الله او تاتينا ءاية كذلك قال الذين من قبلهم مثل قولهم تشبهت قلوبهم قد بينا الءايت لقوم يوقنون

Transcription (English)
2:118 Waqala allatheena layaAAlamoona lawla yukallimuna Allahu awta/teena ayatun kathalika qala allatheenamin qablihim mithla qawlihim tashabahat quloobuhum qadbayyanna al-ayati liqawmin yooqinoona
Edip-Layth (Quran: A Reformist Translation)
2:118 Those who do not know said, "If only God would speak to us, or a sign would come to us!" The people before them have said similar things; their hearts are so similar! We have clarified the signs for a people who have conviction.33

Note 33

Miracles or divine signs strengthen the faith of believers and do not guide the unappreciative. God's test is not designed to impose a particular faith. See 74:31.

The Monotheist Group (The Quran: A Monotheist Translation)
2:118 And those who do not know said: "If only God would speak to us, or a sign would come to us." It is the same thing that the people before them have said, their hearts are so similar! We have clarified the signs for a people who comprehend.
Muhammad Asad (The Message Of Quran)
2:118 AND [only] those who are devoid of knowledge say, "Why does God not speak unto us, nor is a [miraculous] sign shown to us?" Even thus, like unto what they, say, spoke those who lived before their time97 their hearts are all alike. Indeed, We have made all the signs manifest unto people who are endowed with inner certainty.

Note 97
I.e., people who were not able to perceive the intrinsic truth of the messages conveyed to them by the prophets, but rather insisted on a miraculous "demonstration" that those messages really came from God, and thus failed to benefit from them. - This verse obviously connects with verse 108 above and, thus, refers to the objections of the Jews and the Christians to the message of the Qur'an. (See also note 29 on 74:52.)
Rashad Khalifa (The Final Testament)
2:118 Those who possess no knowledge say, "If only GOD could speak to us, or some miracle could come to us!" Others before them have uttered similar utterances; their minds are similar. We do manifest the miracles for those who have attained certainty.,
Shabbir Ahmed (Quran As It Explains Itself)
2:118 Only those who fail to explore the realm of knowledge say, “Why does God not speak to us directly, nor is a miracle shown to us?” Even thus, as they now speak, spoke those who lived before their times. Their ways of thinking, their hearts and minds are all alike (untouched by the passage of time). We have made clear all the Signs for those who wish to attain conviction83

Note 83
by exploring the internal evidence in these revelations and in the Universe. 2:108, 2:256, 18:29, 42:51, 76:3

2:119 انا ارسلنك بالحق بشيرا ونذيرا ولا تسل عن اصحب الجحيم

Transcription (English)
2:119 Inna arsalnaka bialhaqqibasheeran wanatheeran wala tus-alu Aaan as-habialjaheemi
Edip-Layth (Quran: A Reformist Translation)
2:119 We have sent you with the truth as a bearer of good news and as a warner. You will not be questioned about the people of hell.
The Monotheist Group (The Quran: A Monotheist Translation)
2:119 We have sent you with the truth as a bearer of good news and a warner. You will not be questioned about the people of Hell.
Muhammad Asad (The Message Of Quran)
2:119 Verily, We have sent thee [O Prophet] with the truth, as a bearer of glad tidings and a warner: and thou shalt not be held accountable for those who are destined for the blazing fire.
Rashad Khalifa (The Final Testament)
2:119 We have sent you22 with the truth as a bearer of good news, as well as a warner. You are not answerable for those who incur Hell.,

Note 22
It is my obligation to point out that the identity of this messenger is confirmed to be "Rashad Khalifa,"God's Messenger of the Covenant. By adding the gematricalvalue of "Rashad" (505), plus the gematrical value of "Khalifa" (725), plus the verse number (119), we get 1349, a multiple of 19. See 3:81 and Appendix Two.
Shabbir Ahmed (Quran As It Explains Itself)
2:119 We have sent you (O Prophet) with the Decisive Truth, as a bearer of glad tidings and as a warner. But you will not be questioned about the companions of the blazing fire.84

Note 84
13:40. Jaheem = Blazing fire = Insurmountable Barrier to the development of the human ‘self’ = Figuratively, Hell. The human ‘self’ can make progress only by believing in the Divine System and accordingly helping God’s creations. Please see the author's note at the end of this rendition for an understanding of Self-actualization, Afterlife, Paradise and Hellfire

2:120 ولن ترضى عنك اليهود ولا النصرى حتى تتبع ملتهم قل ان هدى الله هو الهدى ولئن اتبعت اهواءهم بعد الذى جاءك من العلم ما لك من الله من ولى ولا نصير

Transcription (English)
2:120 Walan tarda AAanka alyahoodu walaalnnasara hatta tattabiAAamillatahum qul inna huda Allahi huwa alhudawala-ini ittabaAAta ahwaahum baAAda allathee jaakamina alAAilmi ma laka mina Allahi min waliyyin walanaseerin
Edip-Layth (Quran: A Reformist Translation)
Bigots2:120 Neither the Jews nor the Nazarenes will be pleased with you until you follow their creed. Say, "The guidance is God's guidance." If you follow their wishes after the knowledge has come to you, then none can help or protect you against God.
The Monotheist Group (The Quran: A Monotheist Translation)
2:120 Neither the Jews nor the Nazarenes will be pleased with you until you follow their creed. Say: "The guidance is the guidance of God." And if you follow their desires after the knowledge that has come to you, then there is none who can help or protect you against God.
Muhammad Asad (The Message Of Quran)
2:120 For, never will the Jews be pleased with thee. nor yet the Christians, unless thou follow their own creeds. Say: "Behold, God's guidance is the only true guidance." And, indeed, if thou shouldst follow their errant views after all the knowledge that has come unto thee. thou wouldst have none to protect thee from God, and none to bring thee succour.
Rashad Khalifa (The Final Testament)
2:120 Neither the Jews, nor the Christians, will accept you, unless you follow their religion. Say, "GOD's guidance is the true guidance." If you acquiesce to their wishes, despite the knowledge you have received, you will find no ally or supporter to help you against GOD.,
Shabbir Ahmed (Quran As It Explains Itself)
2:120 Yet, never will the Jews be pleased with you, nor will the Christians, unless you follow their form of religion. Say, “God’s Guidance is the only true guidance.” And if you follow their wishes and errant views after all the knowledge that has come to you, then you will find no ally or helper from God.85

Note 85
7:3, 10:109, 13:37. It is not a matter of my religion or your religion. Al-Qur’an is the updated, unadulterated message from the same Creator Who revealed the previous scriptures

2:121 الذين ءاتينهم الكتب يتلونه حق تلاوته اولئك يؤمنون به ومن يكفر به فاولئك هم الخسرون

Transcription (English)
2:121 Allatheena ataynahumualkitaba yatloonahu haqqa tilawatihi ola-ikayu/minoona bihi waman yakfur bihi faola-ika humu alkhasiroona
Edip-Layth (Quran: A Reformist Translation)
2:121 Those whom We have given the book and they recite it truthfully the way it deserves to be recited; they acknowledge it. As for those who do not appreciate it, they are the losers.
The Monotheist Group (The Quran: A Monotheist Translation)
2:121 Those to whom We gave the Book, they recite it as it truthfully deserves to be recited; they believe in it. As for those who disbelieve in it, they are the losers.
Muhammad Asad (The Message Of Quran)
2:121 Those unto whom We have vouchsafed the divine writ [and who] follow it as it ought to be followed98 -it is they who [truly] believe in it; whereas all who choose to deny its truth -it is they, they who are the losers!

Note 98
Or: "apply themselves to it with true application" -i.e.. try to absorb its meaning and to understand its spiritual design.
Rashad Khalifa (The Final Testament)
2:121 Those who received the scripture, and know it as it should be known, will believe in this. As for those who disbelieve, they are the losers.,
Shabbir Ahmed (Quran As It Explains Itself)
2:121 Those to whom We have given the Book, they do full justice to its reading. They fulfill the right of studying it as it should be studied. They are the ones who truly believe in it. As for those who disbelieve, it is those who are the losers (of a great treasure. 10:58).86

Note 86
What a great laurel on the first recipients of the Book, the Sahaba Kiraam! Tilawah = Studying and following

2:122 يبنى اسرءيل اذكروا نعمتى التى انعمت عليكم وانى فضلتكم على العلمين

Transcription (English)
2:122 Ya banee isra-eela othkurooniAAmatiya allatee anAAamtu AAalaykum waannee faddaltukumAAala alAAalameena
Edip-Layth (Quran: A Reformist Translation)
2:122 O Children of Israel, remember My blessings that I have bestowed upon you, and that I have preferred you to all the worlds.
The Monotheist Group (The Quran: A Monotheist Translation)
2:122 O Children of Israel, remember My blessings that I had blessed you with, and that I had preferred you over all the worlds.
Muhammad Asad (The Message Of Quran)
2:122 O CHILDREN of Israel ! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people;99

Note 99
See 2:48 . In the above context, this refers, specifically, to the belief of the Jews that their descent from Abraham would "ransom" them on the Day of Judgment -a belief which is refuted in the next verse.
Rashad Khalifa (The Final Testament)
2:122 O Children of Israel, remember My favor which I bestowed upon you, and that I blessed you more than any other people.,
Shabbir Ahmed (Quran As It Explains Itself)
2:122 (The Israelites can easily relate to what has just been said. 62:5.) O Children of Israel! Remember My blessings I graced you with and how I gave you distinction over all others (of the times when you followed the commandments).

2:123 واتقوا يوما لا تجزى نفس عن نفس شيا ولا يقبل منها عدل ولا تنفعها شفعة ولا هم ينصرون

Transcription (English)
2:123 Waittaqoo yawman la tajzeenafsun AAan nafsin shay-an wala yuqbalu minhaAAadlun wala tanfaAAuha shafaAAatun walahum yunsaroona
Edip-Layth (Quran: A Reformist Translation)
2:123 Beware of a day when no person can avail another person, nor will any amendment be accepted from it, nor will any intercession help it; they will not be supported.
The Monotheist Group (The Quran: A Monotheist Translation)
2:123 And beware of a Day when no soul can avail another soul, nor will any amendment be accepted from it, nor will any intercession help it; they will not be supported.
Muhammad Asad (The Message Of Quran)
2:123 and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall ransom be accepted from any of them, nor shall intercession be of any use to them, and none shall be succoured.*
Rashad Khalifa (The Final Testament)
2:123 Beware of the day when no soul will help another soul, no ransom will be accepted, no intercession will be useful, and no one will be helped.,
Shabbir Ahmed (Quran As It Explains Itself)
2:123 Remain conscious of a Day when no human being will avail another, no ransom will be taken from any of them, nor will intercession profit anyone, and none will be helped.87

Note 87
Absolute justice is about to prevail in the State of Madinah, then in this world, and ultimately in the Hereafter. 2:48, 6:164

2:124 واذ ابتلى ابرهم ربه بكلمت فاتمهن قال انى جاعلك للناس اماما قال ومن ذريتى قال لا ينال عهدى الظلمين

Transcription (English)
2:124 Wa-ithi ibtala ibraheemarabbuhu bikalimatin faatammahunna qala innee jaAAilukalilnnasi imaman qala wamin thurriyyateeqala la yanalu AAahdee alththalimeena
Edip-Layth (Quran: A Reformist Translation)
Abraham, the Model Monotheist and Reformer2:124 Abraham was tested by commands from His Lord, which he completed. He said, "I will make you a leader for the people." He said, "Also from my progeny?" He said, "My pledge will not encompass the wicked."34

Note 34

In the first verse, Abraham makes a wrong addition, and in the second one, he makes a wrong subtraction. This dialogue teaches two facts.

The Monotheist Group (The Quran: A Monotheist Translation)
2:124 And Abraham was tested by words from His Lord, which he fulfilled. He said: "I will make you a leader for the people." He said: "And also from my progeny?" He said: "My pledge will not encompass the wicked."
Muhammad Asad (The Message Of Quran)
2:124 And [remember this:] when his Sustainer tried Abraham by [His] commandments and the latter fulfilled them,100 He said: "Behold, I shall make thee a leader of men. "Abraham asked: "And [wilt Thou make leaders] of my offspring as well? "[God] answered: "My covenant does not embrace the evildoers."101

Note 100
The classical commentators have indulged in much speculation as to what these commandments (kalimat, lit., "words") were. Since, however, the Qur'an does not specify them, it must be presumed that what is meant here is simply Abraham's complete submission to whatever commandments he received from God.

Note 101
This passage, read in conjunction with the two preceding verses, refutes the contention of the children of Israel that by virtue of their descent from Abraham, whom God made "a leader of men", they are "God's chosen people". The Qur'an makes it clear that the exalted status of Abraham was not something that would automatically confer a comparable status on his physical descendants, and certainly not on the sinners among them.
Rashad Khalifa (The Final Testament)
Abraham2:124 Recall that Abraham was put to the test by his Lord, through certain commands, and he fulfilled them. (God) said, "I am appointing you an imam for the people." He said, "And also my descendants?" He said, "My covenant does not include the transgressors.",
Shabbir Ahmed (Quran As It Explains Itself)
2:124 And remember when his Lord had Abraham go through trying circumstances with His commands, and he fulfilled them. Then He said, “I have appointed you an exemplary leader for all mankind.” He asked, “And of my offspring (will there be exemplary leaders as well)?” He replied, “My Covenant does not include the wrongdoers.”88

Note 88
Being the offspring of a great man avails none. Trying circumstances: Abraham stood up to the formidable challenge of a mighty priesthood, rampant idolatry and the tyrannical autocracy of King Nimrod Shaddad in Ur, Mesopotamia. Imam = Plumb line that ensures that the wall is vertical = An outstanding leader

2:125 واذ جعلنا البيت مثابة للناس وامنا واتخذوا من مقام ابرهم مصلى وعهدنا الى ابرهم واسمعيل ان طهرا بيتى للطائفين والعكفين والركع السجود

Transcription (English)
2:125 Wa-ith jaAAalna albayta mathabatanlilnnasi waamnan waittakhithoo minmaqami ibraheema musallan waAAahidnaila ibraheema wa-ismaAAeela an tahhirabaytiya liltta-ifeena waalAAakifeenawaalrrukkaAAi alssujoodi
Edip-Layth (Quran: A Reformist Translation)
2:125 We have made the sanctuary to be a model for the people and a security. Utilize the place of Abraham to reach out. We had entrusted to Abraham and Ishmael, "You shall purify My sanctuary for those who visit, those who are devoted, and for those who kneel and prostrate."
The Monotheist Group (The Quran: A Monotheist Translation)
2:125 And We have made the Sanctuary to be a model for the people and a security. And you shall take, from the station of Abraham, a place for making the contact. And We entrusted to Abraham and Ishmael: "You shall purify My Sanctuary for those who visit, and those who are devoted, and the kneeling, the prostrating."
Muhammad Asad (The Message Of Quran)
2:125 AND LO! We made the Temple a goal to which people might repair again and again, and a sanctuary:102 take then, the place whereon Abraham once stood as your place of prayer."103 And thus did We command Abraham and Ishmael: "Purify My Temple for those who will walk around it,104 and those who will abide near it in meditation, and those who will bow down and prostrate themselves [in prayer]."

Note 102
The Temple (al-bayt)-lit., "the House [of Worship]"'-mentioned here is the Ka`bah in Mecca . In other places the Qur'an speaks of it as "the Ancient Temple " (al-bayt al-'atiq), and frequently also as "the Inviolable House of Worship" (al-masjid al-haram ). Its prototype is said to have been built by Abraham as the first temple ever dedicated to the One God (see 3:96), and which for this reason has been instituted as the direction of prayer (giblah) for all Muslims, and as the goal of the annually recurring pilgrimage (hajj). It is to be noted that even in pre-Islamic times the Ka`bah was associated with the memory of Abraham, whose personality had always been in the foreground of Arabian thought. According to very ancient Arabian traditions, it was at the site of what later became Mecca that Abraham, in order to placate Sarah, abandoned his Egyptian bondwoman Hagar and their child Ishmael after he had brought them there from Canaan . This is by no means improbable if one bears in mind that for a camel-riding bedouin (and Abraham was certainly one) a journey of twenty or even thirty days has never been anything out of the ordinary. At first glance, the Biblical statement (Genesis xii, 14) that it was "in the wilderness of Beersheba " (i.e., in the southernmost tip of Palestine ) that Abraham left Hagar and Ishmael would seem to conflict with the Qur'anic account. This seeming contradiction, however, disappears as soon as we remember that to the ancient, town-dwelling Hebrews the term "wilderness of Beersheba " comprised all the desert regions south of Palestine , including the Hijaz. It was at the place where they had been abandoned that Hagar and Ishmael, after having discovered the spring which is now called the Well of Zamzam, eventually settled; and it may have been that very spring which in time induced a wandering group of bedouin families belonging to the South-Arabian (Qahtani) tribe of Jurhum to settle there. Ishmael later married a girl of this tribe, and so became the progenitor of the musta `ribah ("Arabianized") tribes -thus called on account of their descent from a Hebrew father and a Qahtani mother. As for Abraham, he is said to have often visited Hagar and Ishmael; and it was on the occasion of one of these periodic visits that he, aided by Ishmael, erected the original structure of the Ka`bah. (For more detailed accounts of the Abraham'c tradition, see Bukhari's Sahih, Kitab al- 'Ilm, Tabari 's Ta'rikh al-Umam, Ibn Sa'd, Ibn Hisham, Mas'udi's Muruj adh-Dhahab, Yaqut's Mu'jam al-Buldan, and other early Muslim historians.)

Note 103
This may refer to the immediate vicinity of the Ka'bah or, more probably (Manar I, 461 f.), to the sacred precincts (haram) surrounding it. The word amn (lit., "safety") denotes in this context a sanctuary for all living beings.

Note 104
The seven-fold circumambulation (tawaf) of the Ka'bah is one of the rites of the pilgrimage, symbolically indicating that all human actions and endeavours ought to have the idea of God and His oneness for their centre.
Rashad Khalifa (The Final Testament)
2:125 We have rendered the shrine (the Ka`aba) a focal point for the people, and a safe sanctuary. You may use Abraham's shrine as a prayer house. We commissioned Abraham and Ismail: "You shall purify My house for those who visit, those who live there, and those who bow and prostrate.",
Shabbir Ahmed (Quran As It Explains Itself)
2:125 Remember, We appointed the House (Ka’bah) a means to achieve unity among all mankind, and thus, a source of peace and security. So, attain the stature of Abraham recalling his firm stand (for Monotheism) and closely follow the Divine Commands. We did take a Covenant from Abraham and Ishmael, “Keep My House clean of all falsehood for those who rally around it and those who strive hard for the noble objectives, and for those who submit in humility to the Divine Commands."

2:126 واذ قال ابرهم رب اجعل هذا بلدا ءامنا وارزق اهله من الثمرت من ءامن منهم بالله واليوم الءاخر قال ومن كفر فامتعه قليلا ثم اضطره الى عذاب النار وبئس المصير

Transcription (English)
2:126 Wa-ith qala ibraheemurabbi ijAAal hatha baladan aminan waorzuqahlahu mina alththamarati man amana minhumbiAllahi waalyawmi al-akhiri qalawaman kafara faomattiAAuhu qaleelan thumma adtarruhu ilaAAathabi alnnari wabi/sa almaseeru
Edip-Layth (Quran: A Reformist Translation)
2:126 Abraham said, "My Lord, make this town secure, and provide for its inhabitants of the fruits for whoever acknowledges God and the Last day." He said, "As for he who does not appreciate, I will let him enjoy for a while, then I will force him to the retribution of the fire, what a miserable destiny!"
The Monotheist Group (The Quran: A Monotheist Translation)
2:126 And Abraham said: "My Lord, make this a land of peace, and provide for its inhabitants of the fruits for whoever believes in God and the Last Day." He said: "As for he who rejects, I will let him enjoy for a while, then I will force him to the retribution of the Fire. What a miserable destiny!"
Muhammad Asad (The Message Of Quran)
2:126 And, lo, Abraham prayed: "O my Sustainer! Make this a land secure, and grant its people fruitful sustenance - such of them as believe in God and the Last Day." [God] answered: "And whoever shall deny the truth, him will I let enjoy himself for a short while -but in the end I shall drive him to suffering through fire: and how vile a journey's end!"
Rashad Khalifa (The Final Testament)
2:126 Abraham prayed: "My Lord, make this a peaceful land, and provide its people with fruits. Provide for those who believe in GOD and the Last Day." (God) said, "I will also provide for those who disbelieve. I will let them enjoy, temporarily, then commit them to the retribution of Hell, and a miserable destiny.",
Shabbir Ahmed (Quran As It Explains Itself)
2:126 And Abraham prayed, “My Lord! Make this land a haven of peace and security, and provide its residents with plentiful sustenance; those who believe in God and the Last Day.” He answered, “I will also provide for those who disbelieve and let them enjoy for a short while, then I will commit them to the suffering of the fire, a miserable destiny!” [14:37, 17:18-20, 22:25, 95:3]

2:127 واذ يرفع ابرهم القواعد من البيت واسمعيل ربنا تقبل منا انك انت السميع العليم

Transcription (English)
2:127 Wa-ith yarfaAAu ibraheemualqawaAAida mina albayti wa-ismaAAeelu rabbanataqabbal minna innaka anta alssameeAAu alAAaleemu
Edip-Layth (Quran: A Reformist Translation)
2:127 As Abraham raised the foundations for the sanctuary with Ishmael, "Our Lord accept this from us, You are the Hearer, the Knowledgeable."
The Monotheist Group (The Quran: A Monotheist Translation)
2:127 And as Abraham raised from the Sanctuary its foundations, along with Ishmael: "Our Lord accept this from us, You are the Hearer, the Knowledgeable."
Muhammad Asad (The Message Of Quran)
2:127 And when Abraham and Ishmael were raising the foundations of the Temple , [they prayed:] "O our Sustainer! Accept Thou this from us: for, verily, Thou alone art all-hearing, all-knowing!
Rashad Khalifa (The Final Testament)
Abraham Delivered All the Practices of Submission (Islam)2:127 As Abraham raised the foundations of the shrine, together with Ismail (they prayed): "Our Lord, accept this from us. You are the Hearer, the Omniscient.,
Shabbir Ahmed (Quran As It Explains Itself)
2:127 As Abraham raised the foundations of the House together with Ishmael, they prayed earnestly, “Our Lord! Accept this (service) from us. You are the Hearer, Knower.”

2:128 ربنا واجعلنا مسلمين لك ومن ذريتنا امة مسلمة لك وارنا مناسكنا وتب علينا انك انت التواب الرحيم

Transcription (English)
2:128 Rabbana waijAAalnamuslimayni laka wamin thurriyyatina ommatanmuslimatan laka waarina manasikana watubAAalayna innaka anta alttawwabu alrraheemu
Edip-Layth (Quran: A Reformist Translation)
2:128 "Our Lord, and let us peacefully surrender to You and from our progeny a nation peacefully surrendering to You, and show us our rites and forgive us; You are the Most Forgiving, the Compassionate."
The Monotheist Group (The Quran: A Monotheist Translation)
2:128 "Our Lord, and let us submit to You and from our progeny a nation submitting to You, and show us our rites, and forgive us; You are the Forgiver, the Merciful."
Muhammad Asad (The Message Of Quran)
2:128 "O our Sustainer! Make us surrender ourselves unto Thee, and make out of our offspring105 a community that shall surrender itself unto Thee, and show us our ways of worship, and accept our repentance: for, verily, Thou alone art the Acceptor of Repentance, the Dispenser of Grace!

Note 105
The expression "our offspring" indicates Abraham's progeny through his first-born son, Ishmael, and is an indirect reference to the Prophet Muhammad. who descended from the latter.
Rashad Khalifa (The Final Testament)
2:128 "Our Lord, make us submitters to You, and from our descendants let there be a community of submitters to You. Teach us the rites of our religion, and redeem us. You are the Redeemer, Most Merciful.,
Shabbir Ahmed (Quran As It Explains Itself)
2:128 “Our Lord! Make both of us submissive to You and of our descendants, let there be a community submissive to You. Show us the best ways to serve You and enable us to make amends. You are the Absolver of imperfections, the Merciful.89

Note 89
2:186, 2:286. ‘Manasik’ = Ways of service and devotion to God especially during Hajj with camel sacrifice by some as needed for the congregation to be self-sufficient in food resource. = Being of service to God by achieving human unity, and thus being of service to all mankind. Ref: Mufridaat e Raghib

2:129 ربنا وابعث فيهم رسولا منهم يتلوا عليهم ءايتك ويعلمهم الكتب والحكمة ويزكيهم انك انت العزيز الحكيم

Transcription (English)
2:129 Rabbana waibAAath feehimrasoolan minhum yatloo AAalayhim ayatikawayuAAallimuhumu alkitaba waalhikmatawayuzakkeehim innaka anta alAAazeezu alhakeemu
Edip-Layth (Quran: A Reformist Translation)
2:129 "Our Lord, and send amongst them a messenger from among themselves, that he may recite to them Your signs and teach them the book and the wisdom, and purify them. You are the Noble, the Wise."
The Monotheist Group (The Quran: A Monotheist Translation)
2:129 "Our Lord, and send among them a messenger from among themselves, that he may recite to them Your revelations and teach them the Book and the wisdom, and purify them. You are the Noble, the Wise."
Muhammad Asad (The Message Of Quran)
2:129 "O our Sustainer! Raise up from the midst of our off spring106 an apostle from among themselves, who shall convey unto them Thy messages, and impart unto them revelation as well as wisdom, and cause them to grow in purity: for, verily, Thou alone art almighty, truly wise!"

Note 106
Lit., "within them".
Rashad Khalifa (The Final Testament)
2:129 "Our Lord, and raise among them a messenger to recite to them Your revelations, teach them the scripture and wisdom, and purify them. You are the Almighty, Most Wise.",
Shabbir Ahmed (Quran As It Explains Itself)
2:129 “Our Lord! Raise from among them a Messenger who will convey Your messages to them and instruct them in the scripture (by personal example) and the wisdom (behind each command). And also teach them how to grow in goodness. You are Almighty, the Wise.”90

Note 90
Tazkiah from Zaku = Development of the ‘self’ = Personal development = Self-actualization. This teaching will not be mere lecturing, but it will entail the establishment of the Deen the Divinely Prescribed System of Life in the individuals and the society. A benevolent society helps the individuals to grow in goodness and attain self-actualization. 2:231, 17:39, 33:34, 57:25

2:130 ومن يرغب عن ملة ابرهم الا من سفه نفسه ولقد اصطفينه فى الدنيا وانه فى الءاخرة لمن الصلحين

Transcription (English)
2:130 Waman yarghabu AAan millati ibraheemailla man safiha nafsahu walaqadi istafaynahufee alddunya wa-innahu fee al-akhiratilamina alssaliheena
Edip-Layth (Quran: A Reformist Translation)
2:130 Who would abandon the creed of Abraham except one who fools himself? We have selected him in this world, and in the Hereafter, he is of the reformers.
The Monotheist Group (The Quran: A Monotheist Translation)
2:130 And who would abandon the creed of Abraham except one who fools himself? We have selected him in this world, and in the Hereafter he is of the righteous.
Muhammad Asad (The Message Of Quran)
2:130 And who, unless he be weak of mind, would want to abandon Abraham's creed, seeing that We have indeed raised him high in this world, and that, verily, in the life to come he shall be among the righteous?
Rashad Khalifa (The Final Testament)
2:130 Who would forsake the religion of Abraham, except one who fools his own soul? We have chosen him in this world, and in the Hereafter he will be with the righteous.,
Shabbir Ahmed (Quran As It Explains Itself)
2:130 Who would abandon the Creed of Abraham except the one who ridicules his own ‘self’ with folly? We elected him in this world for (his outstanding qualities stated in this Book). And in the Hereafter he will be in the ranks of those who have actualized their ‘self’.91

Note 91
As-Saaliheen = The righteous ones = Those who have attained self-actualization = Perfected their personalities = Maximized their human potential = Who set things right = Help others = Create balance in the society = Fulfill others’ needs = Raise the community. 16:120

2:131 اذ قال له ربه اسلم قال اسلمت لرب العلمين

Transcription (English)
2:131 Ith qala lahu rabbuhu aslim qalaaslamtu lirabbi alAAalameena
Edip-Layth (Quran: A Reformist Translation)
2:131 When his Lord said to him, "Peacefully surrender," he said, "I peacefully surrender to the Lord of the worlds."
The Monotheist Group (The Quran: A Monotheist Translation)
2:131 When his Lord said to him: "Submit," he said: "I submit to the Lord of the worlds."
Muhammad Asad (The Message Of Quran)
2:131 When his Sustainer said to him, "Surrender thyself unto Me!" - he answered, "I have surrendered myself unto [Thee,] the Sustainer of all the worlds."
Rashad Khalifa (The Final Testament)
2:131 When his Lord said to him, "Submit," he said, "I submit to the Lord of the universe.",
Shabbir Ahmed (Quran As It Explains Itself)
2:131 When his Lord said to him, “Submit (your will) to Me!” - He said, “I submit to the Lord of the Worlds.”

2:132 ووصى بها ابرهم بنيه ويعقوب يبنى ان الله اصطفى لكم الدين فلا تموتن الا وانتم مسلمون

Transcription (English)
2:132 Wawassa biha ibraheemubaneehi wayaAAqoobu ya baniyya inna Allaha istafalakumu alddeena fala tamootunna illa waantummuslimoona
Edip-Layth (Quran: A Reformist Translation)
2:132 Abraham enjoined his sons and Jacob, "O my sons, God has selected the system for you, so do not die except as ones who have peacefully surrendered."35

Note 35

See 7:143 and 39:12.

The Monotheist Group (The Quran: A Monotheist Translation)
2:132 And Abraham enjoined his sons and Jacob: "O my sons, God has selected the system for you, so do not die except as ones who have submitted."
Muhammad Asad (The Message Of Quran)
2:132 And this very thing did Abraham bequeath unto his children, and [so did] Jacob: "O my children! Behold, God has granted you the purest faith; so do not allow death to overtake you ere you have surrendered yourselves unto Him."
Rashad Khalifa (The Final Testament)
2:132 Moreover, Abraham exhorted his children to do the same, and so did Jacob: "O my children, GOD has pointed out the religion for you; do not die except as submitters.",
Shabbir Ahmed (Quran As It Explains Itself)
2:132 This very legacy Abraham left to his children, and so did Jacob, saying, “O My children! Indeed, God has chosen for you the Way of Life. Therefore, let not death overtake you except that you are Muslimoon” (Muslims = Submitters to God alone, guardians of peace. 2:236, 22:78).92

Note 92
Deen = The Divinely Prescribed System of Life = Al-Islam. It has more to do with the collective life of humans and the science of sociology. It concerns itself with people living in this world collectively in peace according to a Code of permanent values that ensures success in both lives. Religion Mazhab is more of a generic term signifying a creed involving certain rites and rituals and seeking individual salvation. Islam being a Collective System of Life is, in fact, a challenge to religion

2:133 ام كنتم شهداء اذ حضر يعقوب الموت اذ قال لبنيه ما تعبدون من بعدى قالوا نعبد الهك واله ءابائك ابرهم واسمعيل واسحق الها وحدا ونحن له مسلمون

Transcription (English)
2:133 Am kuntum shuhadaa ith hadarayaAAqooba almawtu ith qala libaneehi mataAAbudoona min baAAdee qaloo naAAbudu ilahakawa-ilaha aba-ika ibraheema wa-ismaAAeelawa-ishaqa ilahan wahidan wanahnu lahumuslimoona
Edip-Layth (Quran: A Reformist Translation)
2:133 Or were you present when death came to Jacob and he told his sons, "Who shall you serve after I am gone?" They said, "Your god, and the god of your fathers Abraham, and Ishmael, and Isaac; One god and to Him we peacefully surrender."
The Monotheist Group (The Quran: A Monotheist Translation)
2:133 Or were you present when death came to Jacob and he said to his sons: "Who shall you serve from after me?" They said: "Your god, and the god of your fathers Abraham, and Ishmael, and Isaac; One god and to Him we submit."
Muhammad Asad (The Message Of Quran)
2:133 Nay, but you [yourselves, O children of Israel ,] bear witness107 that when death was approaching Jacob, he said unto his sons: "Whom will you worship after I am gone?" They answered: "We will worship thy God, the God of thy forefathers Abraham and Ishmael108 and Isaac, the One God; and unto Him w;1l we surrender ourselves."

Note 107
I.e., "in the religious traditions to which you adhere". It is to be noted that the conjunction am which stands at the beginning of this sentence is not always used in the interrogative sense ("is it that ... ?"): sometimes -and especially when it is syntactically unconnected with the preceding sentence, as in this case - it is an equivalent of bal ("rather", or "nay, but"), and has no interrogative connotation.

Note 108
In classical Arabic, as in ancient Hebrew usage, the term ab ("father") was applied not only to the direct male parent but also to grandfathers and even more distant ancestors, as well as to paternal uncles: which explains why Ishmael, who was Jacob's uncle, is mentioned in this context. Since he was the first-born of Abraham's sons, his name precedes that of Isaac.
Rashad Khalifa (The Final Testament)
2:133 Had you witnessed Jacob on his death bed; he said to his children, "What will you worship after I die?" They said, "We will worship your god; the god of your fathers Abraham, Ismail, and Isaac; the one god. To Him we are submitters.",
Shabbir Ahmed (Quran As It Explains Itself)
2:133 Were you present when death approached Jacob; and he asked his children, “Whom will you serve after me?” They answered, “We will serve your God, the God of your forefathers, Abraham and Ishmael and Isaac - the One God. And to Him we surrender ourselves.”

2:134 تلك امة قد خلت لها ما كسبت ولكم ما كسبتم ولا تسلون عما كانوا يعملون

Transcription (English)
2:134 Tilka ommatun qad khalat laha makasabat walakum ma kasabtum wala tus-aloona AAammakano yaAAmaloona
Edip-Layth (Quran: A Reformist Translation)
2:134 That was a nation that has passed away. To them is what they have earned, and to you is what you have earned; and you will not be asked regarding what they did.
The Monotheist Group (The Quran: A Monotheist Translation)
2:134 That is a nation that has passed away; to them is what they have earned, and to you is what you have earned; and you will not be asked regarding what they did.
Muhammad Asad (The Message Of Quran)
2:134 Now those people have passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be, judged on the strength of what they did.109

Note 109
Lit., "you will not be asked about what they did". This verse, as well as verse 141 below, stresses the fundamental Islamic tenet of individual responsibility, and denies the Jewish idea of their being "the chosen people" by virtue of their descent, as well as-by implication-the Christian doctrine of an "original sin" with which all human beings are supposedly, burdened because of Adam's fall from grace.
Rashad Khalifa (The Final Testament)
2:134 Such is a community from the past. They are responsible for what they earned, and you are responsible for what you earned. You are not answerable for anything they have done.,
Shabbir Ahmed (Quran As It Explains Itself)
2:134 That was a community that has passed on. Theirs is what they earned, and yours is what you earn. And you will not be asked about what they did.93

Note 93
The dogmas of the “Chosen People”, “Original Sin” and “Blood Atonement” were invented by the followers of these Prophets. But the Divine law stresses individual responsibility. Every person is accountable only for one’s own actions. 6:164, 39:7, 53:38- 39

2:135 وقالوا كونوا هودا او نصرى تهتدوا قل بل ملة ابرهم حنيفا وما كان من المشركين

Transcription (English)
2:135 Waqaloo koonoo hoodan aw nasaratahtadoo qul bal millata ibraheema haneefan wamakana mina almushrikeena
Edip-Layth (Quran: A Reformist Translation)
Monotheism: The Right Paradigm2:135 They said, "Be Jews or Nazarenes so that you may be guided!" Say, "No, rather the creed of Abraham, monotheism; for he was not of those who set up partners."36

Note 36

Islam or Peace/Submission is not a proper name. All messengers of God and believers since Adam have described their system as Peace/Submission and themselves a Peacemakers or Peaceful Submitters in their languages (2:131; 3:95; 6:161; 7:126; 10:72; 27:31, 32; 28:53). The only system acceptable by God is submission, submission to God alone. Abraham practiced daily contact prayers, purification through charity, fasting and annual gathering (22:78). Muhammed, as a follower of Abraham continued the same practice (16:123).

The Monotheist Group (The Quran: A Monotheist Translation)
2:135 And they said: "Be Jewish or Nazarenes so that you may be guided!" Say: "No, rather the creed of Abraham, monotheism; for he was not of the polytheists."
Muhammad Asad (The Message Of Quran)
2:135 AND THEY say, "Be Jews" - or, "Christians" - "and you shall be on the right path." Say: "Nay, but [ours is] the creed of Abraham, who turned away from all that is false,110 and was not of those who ascribe divinity to aught beside God."

Note 110
The expression hanif is derived from the verb hanafa, which literally means "he inclined [towards a right state or tendency]" (cf. Lane II, 658). Already in pre-Islamic times, this term had a definitely monotheistic connotation, and was used to describe a man who turned away from sin and worldliness and from all dubious beliefs, especially idol-worship; and tahannuf denoted the ardent devotions, mainly consisting of long vigils and prayers, of the unitarian God-seekers of pre-Islamic times. Many instances of this use of the terms hanif and tahannuf occur in the verses of pre-Islamic poets, e.g., Umayyah ibn Abi 's-Salt and Jiran al-`Awd (cf. Lisan al-'Arab, art. hanafa).
Rashad Khalifa (The Final Testament)
Submission (Islam): Abraham's Religion2:135 They said, "You have to be Jewish or Christian, to be guided." Say, "We follow the religion of Abraham - monotheism - he never was an idol worshiper."23 ,

Note 23
The Quran repeatedly informs us that Submission is the religion of Abraham (3:95, 4:125, 6:161, 22:78). Abraham received a practical "scripture,"namely, all the duties and practices of Submission[the Contact Prayers (Salat), the obligatory charity (Zakat), the fasting of Ramadan, and the Hajj pilgrimage]. Muhammad was a follower of Abraham's religion, as we see in 16:123; he delivered this Final Testament, the Quran. The third messenger of Submission delivered the religion's proof of authenticity (see 3:81 and Appendices 1, 2, 24, & 26).
Shabbir Ahmed (Quran As It Explains Itself)
2:135 They say, “Be Jews or Christians, then you will be guided.” Say, “Nay! Ours is the Creed of Abraham the upright. He turned away from all that is false, and he was not an idolater in any sense.”94

Note 94
And he was neither a Jew nor a Christian 3:67. Mushrik = Idolater = Pagan = Anyone who ascribes divinity to other than the One True God = Who associates partners with Him = Who prefers manmade tenets = Who worships idols in any form such as statues, own desires, forces in Nature, any of God’s creation = One who uncritically follows what others do = A blind follower = One who considers men as authorities instead of the Divine revelation = Anyone who makes lists of Halaal permissible and Haraamforbidden from outside the Qur’an = One who believes in clergy against the Divine revelation = Who adores saints, political or religious leaders = Who bows or prostrates physically or mentally before a creation = Who promotes books, dogmas and tenets contrary to the Qur’an. Shirk = The act of being a Mushrik

2:136 قولوا ءامنا بالله وما انزل الينا وما انزل الى ابرهم واسمعيل واسحق ويعقوب والاسباط وما اوتى موسى وعيسى وما اوتى النبيون من ربهم لا نفرق بين احد منهم ونحن له مسلمون

Transcription (English)
2:136 Qooloo amanna biAllahiwama onzila ilayna wama onzila ilaibraheema wa-ismaAAeela wa-ishaqawayaAAqooba waal-asbati wama ootiya moosawaAAeesa wama ootiya alnnabiyyoona minrabbihim la nufarriqu bayna ahadin minhum wanahnulahu muslimoona
Edip-Layth (Quran: A Reformist Translation)
2:136 Say, "We acknowledge God and what was sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, the Patriarchs, what was given to Moses and Jesus, and what was given to the prophets from their Lord; we do not make a distinction between any of them and to Him we peacefully surrender."37

Note 37

See 2:285. The verse is a refutation of the innovation of adding words of praise after Muhammed's name. The verse tells us to mention the names of prophets without praising them. Those who worship Muhammed might seek an excuse in the fact that Muhammed's name is not mentioned here. However, the verse preemptively refutes such an argument by instructing us not to discriminate among God's prophets. Those who praise Muhammed's name with fabricated lengthy phrases are not followers of Muhammed, since Muhammed was a monotheist who invited people to praise God and submit to God alone, not himself. See 2:48; 33:56.

The Monotheist Group (The Quran: A Monotheist Translation)
2:136 Say: "We believe in God and in what was sent down to us and what was sent down to Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and what was given to Moses and Jesus, and what was given to the prophets from their Lord; we do not make a distinction between any of them and to Him we submit."
Muhammad Asad (The Message Of Quran)
2:136 Say: "We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and ,their descendants,111 and that which has been vouchsafed to Moses and Jesus; and that which has been vouchsafed to all the [other] prophets by their Sustainer: we make no distinction between any of them.112 And it is unto Him that we surrender ourselves."

Note 111
Lit., "the grandchildren" (al-asbat, sing. sibt) - a term used in the Qur'an to describe, in the first instance, Abraham's, Isaac's and Jacob's immediate descendants, and, consequently, the twelve tribes which evolved from this ancestry.

Note 112
I.e., "we regard them all as true prophets of God".
Rashad Khalifa (The Final Testament)
No Distinction Among God's Messengers2:136 Say, "We believe in GOD, and in what was sent down to us, and in what was sent down to Abraham, Ismail, Isaac, Jacob, and the Patriarchs; and in what was given to Moses and Jesus, and all the prophets from their Lord. We make no distinction among any of them. To Him alone we are submitters.",
Shabbir Ahmed (Quran As It Explains Itself)
2:136 (O You who have chosen to believe) Say, “We believe in God, and the revelation that has been given to us, and (the surviving truth) in what was sent down to Abraham, Ishmael, Isaac, Jacob, as well as the Tribal Israelite Prophets and in what was given to Moses and Jesus and to all Prophets from their Lord. We make no distinction among them (since all of them were one in purpose and they got their guidance from the One True God). And for Him, we are Muslimoon” (Muslims, submitters to God alone, guardians of peace. 2:132, 22:78).95

Note 95
About my interpolation ‘the surviving truth’, see 2:79, 2:101, 3:78, 3:187, 5:48. Asbaat = The Prophets raised among the twelve Israelite Tribes, frequently called the Patriarchs. ‘No distinction’ = All of them were commissioned by God and they were one in purpose, although their times and places varied. They were given the message emphasizing the social needs of their respective nations. Humanity is now able to receive the Final revelation that embraces all truth and sorts out the human touch in the previous scriptures. See 2:75, 2:78, 2:101, 3:70, 3:78, 3:186, 5:13, 5:41, 6:91, 9:31. 'No distinction' also indicates that we do not deny some and accept some of the Prophets named in the Qur’an. A misconception recently trying to hold grounds should probably be addressed here: It is God alone Who is Impeccable and there is none like unto Him. And no two human beings are identical in every respect. The Apostles of God were made to excel one another concerning their specific duties relevant to the times and places of their advent. "We have caused some of them to excel others." 2:253. "But, We caused some Prophets to excel the others." 17:55. However, they were all one in purpose, so we make no distinction among them on that account, and we do not accept some and deny some of them

2:137 فان ءامنوا بمثل ما ءامنتم به فقد اهتدوا وان تولوا فانما هم فى شقاق فسيكفيكهم الله وهو السميع العليم

Transcription (English)
2:137 Fa-in amanoo bimithli ma amantumbihi faqadi ihtadaw wa-in tawallaw fa-innama hum fee shiqaqinfasayakfeekahumu Allahu wahuwa alssameeAAualAAaleemu
Edip-Layth (Quran: A Reformist Translation)
2:137 So, if they acknowledge exactly as you have acknowledged, then they are guided; but if they turn away, then they are in opposition, and God will suffice you against them; He is the Hearer, the Knower.
The Monotheist Group (The Quran: A Monotheist Translation)
2:137 So, if they believe exactly as you have believed, then they are guided; but if they turn away, then they are in opposition and God will suffice you against them, and He is the Hearer, the Knower.
Muhammad Asad (The Message Of Quran)
2:137 And if [others] come to believe in the way you believe, they will indeed find themselves on the right path; and if they turn away, it is but they who will be deeply in the wrong, and God will protect thee from them: for He alone is all-hearing, all-knowing.
Rashad Khalifa (The Final Testament)
2:137 If they believe as you do, then they are guided. But if they turn away, then they are in opposition. GOD will spare you their opposition; He is the Hearer, the Omniscient.,
Shabbir Ahmed (Quran As It Explains Itself)
2:137 So if they come to believe as you believe, then they will be rightly guided. But if they turn away, then they are in opposition (to the message of the aforementioned Prophets). However, God will suffice you, for, He is Hearer, Knower.

2:138 صبغة الله ومن احسن من الله صبغة ونحن له عبدون

Transcription (English)
2:138 Sibghata Allahi waman ahsanumina Allahi sibghatan wanahnu lahu AAabidoona
Edip-Layth (Quran: A Reformist Translation)
2:138 Such is God's immersion. Whose immersion is better than of God? To Him we serve.
The Monotheist Group (The Quran: A Monotheist Translation)
2:138 Such is the coloring of God, and who is better than God in coloring? And to Him we are in service.
Muhammad Asad (The Message Of Quran)
2:138 [Say: "Our life takes its] hue from God! And who could give a better hue [to life] than God, if we but truly worship Him?"
Rashad Khalifa (The Final Testament)
2:138 Such is GOD's system, and whose system is better than GOD's? "Him alone we worship.",
Shabbir Ahmed (Quran As It Explains Itself)
2:138 Hue of God! And who can give a better hue (to life) than God? And it is He alone Whom we serve.96

Note 96
Hue of God = We take our hue from God. Nearest to God are those who have adopted His Sibghah = Hue or Color = His attributes in the human capacity. 2:138, 83:28. That means adopting the Divine Attributes in our limited human capacity such as: kindness – empathy - creativity – mercy - forgiveness – turning to people in love and affection – attaining wisdom - kindness - effort - concealment of sins - justice - bounteousness - generosity - greatness - love - glory - dignity - insight - and all other goodness and beauty are attributes of God. Knowledge learning – compassion – clemency – taking care - peacefulness – remaining aware – sense of duty - determination – honesty – protecting others – generosity – unity - self-control – leniency - approachability - appreciation – moral strength – patience - showing light – guiding - independence – truthfulness – maintenance of people and things – keeping pledges – resolve – benefiting others – beautiful designing – providing – listening – observing – being worthy of trust – nobility of character – giving – and sense of responsibility. Interestingly, people can make a self-assessment by this spectrum as to where they stand on the ascending ladder of Tazkiah self-actualization or personal development

2:139 قل اتحاجوننا فى الله وهو ربنا وربكم ولنا اعملنا ولكم اعملكم ونحن له مخلصون

Transcription (English)
2:139 Qul atuhajjoonana fee Allahiwahuwa rabbuna warabbukum walana aAAmalunawalakum aAAmalukum wanahnu lahu mukhlisoona
Edip-Layth (Quran: A Reformist Translation)
2:139 Say, "Do you debate with us regarding God? He is our Lord and your Lord, and we have our work and you have your work, and to Him we are devoted."
The Monotheist Group (The Quran: A Monotheist Translation)
2:139 Say: "Do you debate with us regarding God? He is our Lord and your Lord, and we have our works and you have your works, and to Him we are believers."
Muhammad Asad (The Message Of Quran)
2:139 Say [to the Jews and the Christians]: "Do you argue with us about God?113 But He is our Sustainer as well as your Sustainer - and unto us shall be accounted our deeds, and unto you, your deeds; and it- is unto Him alone that we devote ourselves.

Note 113
I.e., about God's will regarding the succession of prophethood and man's ultimate salvation. The Jews believe that prophethood was a privilege granted to the children of Israel alone, while the Christians maintain that Jesus - who, too, descended from the children of Israel - was God's final manifestation on earth; and each of these two denominations claims that salvation is reserved to its followers alone (see 2:111 and 135). The Qur'an refutes these ideas by stressing, in the next sentence, that God is the Lord of all mankind, and that every individual will be judged on the basis of his own beliefs and his own behaviour alone.
Rashad Khalifa (The Final Testament)
2:139 Say, "Do you argue with us about GOD, when He is our Lord and your Lord? We are responsible for our deeds, and you are responsible for your deeds. To Him alone we are devoted.",
Shabbir Ahmed (Quran As It Explains Itself)
2:139 Say (to the People of the Book), “Do you argue with us concerning God? But He is our Lord as well as your Lord. We are responsible for our deeds and you are responsible for your deeds. And to Him alone we are devoted.”97

Note 97
The criterion of honor in the Sight of God is character, and not race, color, nationality, religion or genealogy. Some people think that God is only interested in the Children of Israel when He is the Lord of all humanity. And some think that God begot a son and sacrificed him to forgive their sins. But it is the Law of Requital that is operative in the entire Universe. So, there is no such thing as “Original Sin”. Every human being is born with a clean slate and is accountable only for one’s own doings. 1:1, 2:111, 2:123, 2:135, 2:211, 17:70, 49:13, 53:38, 114:1

2:140 ام تقولون ان ابرهم واسمعيل واسحق ويعقوب والاسباط كانوا هودا او نصرى قل ءانتم اعلم ام الله ومن اظلم ممن كتم شهدة عنده من الله وما الله بغفل عما تعملون

Transcription (English)
2:140 Am taqooloona inna ibraheema wa-ismaAAeelawa-ishaqa wayaAAqooba waal-asbata kanoohoodan aw nasara qul aantum aAAlamu ami Allahuwaman athlamu mimman katama shahadatanAAindahu mina Allahi wama Allahu bighafilinAAamma taAAmaloona
Edip-Layth (Quran: A Reformist Translation)
2:140 "Or do you say that Abraham and Ishmael and Isaac and Jacob and the Patriarchs were all Jewish or Nazarene?" Say, "Are you more knowledgeable or is God?" Who is more wicked than one who conceals a testimony with him from God? God is not oblivious of what you do.
The Monotheist Group (The Quran: A Monotheist Translation)
2:140 "Or do you say that Abraham and Ishmael and Isaac and Jacob and the Patriarchs were Jewish or Nazarenes?" Say: "Are you more knowledgeable or is God?" Who is more wicked than the one who conceals a testimony with him from God? God is not unaware of what you do.
Muhammad Asad (The Message Of Quran)
2:140 "Do you claim that Abraham and Ishmael and Isaac and Jacob and their descendants were `Jews' or `Christians'?"114 Say: "Do you know more than God does? And who could be more wicked than he who suppresses a testimony given to him by God?115 Yet God is not unmindful of what you do.

Note 114
Regarding the term asbat (rendered here as well as in verse 136 as "descendants"), see note 111 above. In the above words the Qur'an alludes to the fact that the concept of "Jewry" came into being many centuries after the time of the Patriarchs, and even long after the time of Moses, while the concepts of "Christianity" and "Christians" were unknown in Jesus' time and represent later developments.

Note 115
A reference to the Biblical prediction of the coming of the Prophet Muhammad (see note 33 on verse 42 of this surah), which effectively contradicts the Judaeo-Christian claim that all true prophets, after the Patriarchs, belonged to the children of Israel .
Rashad Khalifa (The Final Testament)
2:140 Do you say that Abraham, Ismail, Isaac, Jacob, and the Patriarchs were Jewish or Christian? Say, "Do you know better than GOD? Who is more evil than one who conceals a testimony he has learned from GOD? GOD is never unaware of anything you do.",
Shabbir Ahmed (Quran As It Explains Itself)
2:140 And you claim that Abraham, Ishmael, Isaac, Jacob, and the tribal Israelite Prophets were ‘Jews’ or ‘Christians’! Say, “Do you know better than God?” Ah, who could be more unjust than those who conceal the testimony they have from God? But God is not unaware of what you do.98

Note 98
Amazingly, the Qur’an is alluding to a historical fact that was unanimously accepted from research done centuries later! Scholars of the Bible know that the concept of ‘Jewry’ came into being long after the Patriarchs and after Moses. Likewise, the term and the doctrine of ‘Christianity’ were unknown during the life of Jesus

2:141 تلك امة قد خلت لها ما كسبت ولكم ما كسبتم ولا تسلون عما كانوا يعملون

Transcription (English)
2:141 Tilka ommatun qad khalat laha makasabat walakum ma kasabtum wala tus-aloona AAammakanoo yaAAmaloona
Edip-Layth (Quran: A Reformist Translation)
2:141 That was a nation that passed away; to them is what they earned and to you is what you have earned; you will not be asked about what they did.
The Monotheist Group (The Quran: A Monotheist Translation)
2:141 That is a nation that has passed away; to them is what they have earned, and to you is what you have earned; and you will not be asked regarding what they did.
Muhammad Asad (The Message Of Quran)
2:141 "Now those people have passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be judged on the strength of what they did."
Rashad Khalifa (The Final Testament)
2:141 That was a community from the past. They are responsible for what they earned, and you are responsible for what you earned. You are not answerable for anything they did.,
Shabbir Ahmed (Quran As It Explains Itself)
2:141 They were a community that has passed on. Theirs is what they earned, and yours is what you earn. And you will not be asked about what they did.

2:142 سيقول السفهاء من الناس ما ولىهم عن قبلتهم التى كانوا عليها قل لله المشرق والمغرب يهدى من يشاء الى صرط مستقيم

Transcription (English)
2:142 Sayaqoolu alssufahao mina alnnasima wallahum AAan qiblatihimu allatee kanooAAalayha qul lillahi almashriqu waalmaghribuyahdee man yashao ila siratinmustaqeemin
Edip-Layth (Quran: A Reformist Translation)
Formalistic Ritual is Not the Essence2:142 The foolish from amongst the people will say, "What has turned them away from the focal point that they were on?" Say, "To God is the east and the west, He guides whomsoever He wishes to a straight path."38

Note 38

Qibla is a point to which we are supposed to turn while observing our daily prayers. Kaba played an important role in the Arabian Peninsula, and besides its historic importance, it provided economic and political benefits to the Arabs. Kaba is not a holy temple or shrine, but an annual gathering place for monotheists to commemorate God, to remember the struggles of monotheists throughout history, to get to know each other, to exchange information, to promote charity, to remember their commonalities regardless of their differences in color, culture and language, to discuss their political and economical issues amicably, and to improve their trade.

The Quran informs us that those who associate other authorities with God continued the tradition of Abraham, only in form. Before the verses ordering muslims to turn to Kaba as qibla were revealed, muslims, like mushriks were turning towards Kaba. Muslims suffering from the repression, oppression and torture of Meccan polytheists finally decided to emigrate to Yathrib and there they established a city-state. However, the Meccan theocratic oligarchy did not leave them alone. They organized several major war campaigns. The aggression of the Meccan oligarchy and the improving economic, politic and social relations between muslims and the people of the book, that is Christians and Jews, led muslims to turn to another uniting point. They picked Jerusalem. Nevertheless, God wanted muslims to turn back to their original qibla, al-Masjid al-Haram (the restricted place of prostration). We understand this from verses 2:142. These verses asking muslims to turn back to their former qibla in Mecca created a difficult test for some muslims living in Yathrib.

Those who preferred the advantages of personal, social and economic relations with the Christian and Jewish community in Yathrib and those who could not get over their emotional grievances against the Meccan community could not accept this change and reverted back from islam (2:142).

In brief, the verses ordering the change of qibla did not abrogate another verse, since there is not a single verse ordering muslims to turn to another qibla. If there is an abrogation, the decision of Muhammed and his companions to turn away from Kaba was abrogated.

Here are some relevant verses from the Bible: "In those days, and in that time, says the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten" (Jeremiah 50:4-5 ). "My soul longs, yea, even faints for the courts of the Lord: my heart and my flesh cries out for the living God. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God. Blessed are they that dwell in thy house: they will be still praising thee. Selah. Blessed is the man whose strength is in thee; in whose heart are the ways of them. Who passing through the valley of Baca make it a well; the rain also fills the pools. They go from strength to strength, every one of them in Zion appears before God. O Lord God of hosts, hear my prayer: give ear, O God of Jacob. Selah. Behold, O God our shield, and look upon the face of thine anointed. For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness. For the Lord God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly. O Lord of hosts, blessed is the man that trusts in thee" (Psalms 84:2)

The Monotheist Group (The Quran: A Monotheist Translation)
2:142 The foolish from among the people will say: "What has turned them away from the focal point that they were on?" Say: "To God are the east and the west, He guides whomsoever He wishes to a straight path."
Muhammad Asad (The Message Of Quran)
2:142 THE WEAK-MINDED among people will say, "What has turned them away from the direction of prayer which they have hitherto observed?"116 Say: "God's is the east and the west; He guides whom He wills onto a straight way."117

Note 116
Before his call to prophethood, and during the early Meccan period of his ministry, the Prophet-and his community with him-used to turn in prayer towards the Ka`bah. This was not prompted by any specific revelation, but was obviously due to the fact that the Ka`bah-although it had in the meantime been filled with various idols to which the pre-Islamic Arabs paid homage -was always regarded as the first temple ever dedicated to the One God (cf. 3:96). Since he was aware of the sanctity of Jerusalem - the other holy centre of the unitarian faith - the Prophet prayed, as a rule, before the southern wall of the Ka`bah, towards the north, so as to face both the Ka`bah and Jerusalem . After the exodus to Medina he continued to pray northwards, with only Jerusalem as his qiblah (direction of prayer). About sixteen months after his arrival at Medina , however, he received a revelation (verses 142-150 of this surah) which definitively established the Ka`bah as the qiblah of the followers of the Qur'an. This "abandonment" of Jerusalem obviously displeased the Jews of Medina, who must have felt gratified when they saw the Muslims praying towards their holy city; and it is to them that the opening sentence of this passage refers. If one considers the matter from the historical point of view, there had never been any change in the divine commandments relating to the qiblah: there had simply been no ordinance whatever in this respect before verses 142-150 were revealed. Their logical connection with the preceding passages, which deal, in the main, with Abraham and his creed, lies in the fact that it was Abraham who erected the earliest structure of the temple which later came to be known as the Ka'bah.

Note 117
Or: "He guides onto a straight way him that wills [to be guided]".
Rashad Khalifa (The Final Testament)
Abolition of Bigotry and Prejudice2:142 The fools among the people would say, "Why did they change the direction of their Qiblah?" Say, "To GOD belongs the east and the west; He guides whoever wills in a straight path."24 ,

Note 24
"Qiblah" is the direction one faces during the Contact Prayers (Salat). When Gabriel conveyed to Muhammad the command to face Jerusaleminstead of Mecca, the hypocrites were exposed. The Arabs were strongly prejudicedin favor of the Ka`aba as their "Qiblah." Only the true believers were ableto overcome their prejudices; they readily obeyed the messenger.
Shabbir Ahmed (Quran As It Explains Itself)
2:142 Those of little understanding among people say, “What has turned them from the Qiblah they (the Jews) used to follow? Say, “To God belongs East and West. He guides to the straight path whoever wills (to be guided).”99

Note 99
‘They’ = Jews. Qiblah = Center of devotion = Symbol of uniform Ideology = Center for the unity of mankind = Deen = System of Life. The Children of Israel have considered Jerusalem as their Center of devotion but the Jews always believed in a tribal god and, hence, a tribal center. But God is the Lord of all humanity. He makes no distinction between Jews and Gentiles. And the Qur’an invites all mankind to become one community. His Final Message is not confined to a particular tribe, nation or group of people. Ka’bah, the first House of Monotheism, was erected by Abraham. It has always been the Qiblahfor all humanity. 2:213, 3:96, 4:170, 6:91, 7:158, 10:19, 12:104, 21:107, 22:49, 34:28, 38:87, 57:25, 114:1

2:143 وكذلك جعلنكم امة وسطا لتكونوا شهداء على الناس ويكون الرسول عليكم شهيدا وما جعلنا القبلة التى كنت عليها الا لنعلم من يتبع الرسول ممن ينقلب على عقبيه وان كانت لكبيرة الا على الذين هدى الله وما كان الله ليضيع ايمنكم ان الله بالناس لرءوف رحيم

Transcription (English)
2:143 Wakathalika jaAAalnakumommatan wasatan litakoonoo shuhadaa AAala alnnasiwayakoona alrrasoolu AAalaykum shaheedan wamajaAAalna alqiblata allatee kunta AAalayha illalinaAAlama man yattabiAAu alrrasoola mimman yanqalibu AAalaAAaqibayhi wa-in kanat lakabeeratan illa AAalaallatheena hada Allahu wama kanaAllahu liyudeeAAa eemanakum inna Allahabialnnasi laraoofun raheemun
Edip-Layth (Quran: A Reformist Translation)
2:143 As such, We have made you a balanced/impartial nation so that you may be witnesses over the people, and that the messenger may be witness over you. We did not make the focal point that you came on except so that we know who follows the messenger from those who will turn on their heels. It was a big deal indeed except for those whom God had guided; God was not to waste your acknowledgement. God is Kind and Compassionate over the people.
The Monotheist Group (The Quran: A Monotheist Translation)
2:143 And as such, We have made you a balanced nation so that you may be witness over the people, and that the messenger may be witness over you. And We did not make the focal point that you became on except to distinguish who follows the messenger from those who will turn on their heels. It was a great thing indeed except for those whom God had guided; God was not to waste your belief. God is Merciful and Compassionate over the people.
Muhammad Asad (The Message Of Quran)
2:143 And thus have We willed you to be a community of the middle way,118 so that [with your lives] you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you.119 And it is only to the end that We might make a clear distinction between those who follow the Apostle and those who turn about on their heels that We have appointed [for this community] the direction of prayer which thou [O Prophet] hast formerly observed: for this was indeed a hard test for all but those whom God has guided aright.120 But God will surely not lose sight of your faith-for, behold, God is most compassionate towards man, a dispenser of grace.

Note 118
Lit., "middlemost community"- i.e., a community that keeps an equitable balance between extremes and is realistic in its appreciation of man's nature and possibilities, rejecting both licentiousness and exaggerated asceticism. In tune with its oft-repeated call to moderation in every aspect of life, the Qur'an exhorts the believers not to place too great an emphasis on the physical and material aspects of their lives, but postulates, at the same time, that man's urges and desires relating to this "life of the flesh" are God-willed and, therefore, legitimate. On further analysis, the expression "a community of the middle way" might be said to summarize, as it were, the Islamic attitude towards the problem of man's existence as such: a denial of the view that there is an inherent conflict between the spirit and the flesh, and a bold affirmation of the natural, God-willed unity in this twofold aspect of human life. This balanced attitude, peculiar to Islam, flows directly from the concept of God's oneness and, hence, of the unity of purpose underlying all His creation: and thus, the mention of the "community of the middle way" at this place is a fitting introduction to the theme of the Ka`bah, a. symbol of God's oneness.

Note 119
I.e., "that your way of life be an example to all mankind, just as the Apostle is an example to you„,

Note 120
I.e., "whom He has given understanding" (Razi). The "hard test" (kabirah) consisted in the fact that ever since their exodus to Medina the Muslims had become accustomed to praying towards Jerusalem - associated in their minds with the teachings of most of the earlier prophets mentioned in the Qur'an -and were now called upon to turn in their prayers towards the Ka`bah, which at that time (in the second year after the hijrah) was still used by the pagan Quraysh as a shrine dedicated to the worship of their numerous idols. As against this, the Qur'an states that true believers would not find it difficult to adopt the Ka`bah once again as their qiblah: they would instinctively realize the divine wisdom underlying this commandment which established Abraham's Temple as a symbol of God's oneness and a focal point of the ideological unity of Islam. (See also note 116 above.)
Rashad Khalifa (The Final Testament)
2:143 We thus made you an impartial community, that you may serve as witnesses among the people, and the messenger serves as a witness among you. We changed the direction of your original Qiblah only to distinguish those among you who readily follow the messenger from those who would turn back on their heels. It was a difficult test, but not for those who are guided by GOD. GOD never puts your worship to waste. GOD is Compassionate towards the people, Most Merciful.,
Shabbir Ahmed (Quran As It Explains Itself)
2:143 Thus We have made you a balanced middle community that you might bear witness to the truth and justice before all mankind just as the Messenger is an exemplary witness to you. We have appointed the Direction that you have always adopted (O Messenger) in order to distinguish him who follows the Messenger, from him who turns about on his heels. In fact, this adoption of Ka’bah as the Qiblah has been difficult except for those who follow God’s Guidance. It is never God’s purpose to let your faith go to waste. God is Compassionate and Merciful to all people.100

Note 100
Ummah = Community = A Community based on Divine Ideology. ‘Middle Community’ = Equidistant to all nations. ‘Turns about on his heels’ = Goes back to his old ways = Succumbs to traditional beliefs. 2:142, 4:88, 29:25

2:144 قد نرى تقلب وجهك فى السماء فلنولينك قبلة ترضىها فول وجهك شطر المسجد الحرام وحيث ما كنتم فولوا وجوهكم شطره وان الذين اوتوا الكتب ليعلمون انه الحق من ربهم وما الله بغفل عما يعملون

Transcription (English)
2:144 Qad nara taqalluba wajhika fee alssama-ifalanuwalliyannaka qiblatan tardaha fawalli wajhakashatra almasjidi alharami wahaythu makuntum fawalloo wujoohakum shatrahu wa-inna allatheenaootoo alkitaba layaAAlamoona annahu alhaqqu minrabbihim wama Allahu bighafilin AAammayaAAmaloona
Edip-Layth (Quran: A Reformist Translation)
Focal Point2:144 We see the shifting of your face towards the sky; We will thus set for you a focal point that will be pleasing to you, "You shall set yourself towards the Restricted Temple; and wherever you may be, you shall all set yourselves towards it." Those who have been given the book know it is the truth from their Lord. God is not oblivious of what you do.
The Monotheist Group (The Quran: A Monotheist Translation)
2:144 We see the shifting of your face towards the heaven; We will thus set for you a focal point that will be pleasing to you: "You shall set yourself towards the Restricted Temple; and wherever you may be, you shall all set yourselves towards it." Those who have been given the Book know it is the truth from their Lord. And God is not unaware of what you do.
Muhammad Asad (The Message Of Quran)
2:144 We have seen thee [O Prophet] often turn thy face towards heaven [for guidance]: and now We shall indeed make thee turn in prayer in a direction which will fulfil thy desire. Turn, then, thy face towards the Inviolable House of Worship; and wherever you all may be, turn your faces towards it [in prayer]. And, verily, those who have been vouchsafed revelation aforetime know well that this [commandment] comes in truth from their Sustainer; and God is not unaware of what they do.
Rashad Khalifa (The Final Testament)
Qiblah Restored to Mecca2:144 We have seen you turning your face about the sky (searching for the right direction). We now assign a Qiblah that is pleasing to you. Henceforth, you shall turn your face towards the Sacred Masjid. Wherever you may be, all of you shall turn your faces towards it. Those who received the previous scripture know that this is the truth from their Lord. GOD is never unaware of anything they do.,
Shabbir Ahmed (Quran As It Explains Itself)
2:144 We have seen your eagerness (O Messenger), therefore, We will certainly make you control and administer the Qiblah that is dear to you (for its Sublime objective). Keep your purpose focused on the Masjid of Security, and all of you believers, wherever you are, keep your purpose focused toward it. Those who have been given the scripture before know that this (revelation) is the truth from their Lord. God is not unaware of what they do.101

Note 101
The verse is not commanding people to turn their faces, as usually misunderstood. See 2:177. Wajh = Face = Countenance = Whole being = Purpose. Qiblah = Direction = Center of devotion = Masjid of Security = Source of peace and security for all humanity = The Symbol of a uniform Ideology = Symbol of pure Monotheism = Source of the unity of mankind. Ka’bah has been the Center of devotion for all humanity ever since it was erected by Prophets Abraham and Ishmael. 2:142, 2:213, 3:96, 4:170, 6:91, 7:158, 10:19, 12:104, 21:107, 22:49, 34:28, 38:87, 57:25, 114:1

2:145 ولئن اتيت الذين اوتوا الكتب بكل ءاية ما تبعوا قبلتك وما انت بتابع قبلتهم وما بعضهم بتابع قبلة بعض ولئن اتبعت اهواءهم من بعد ما جاءك من العلم انك اذا لمن الظلمين

Transcription (English)
2:145 Wala-in atayta allatheena ootooalkitaba bikulli ayatin ma tabiAAooqiblataka wama anta bitabiAAin qiblatahum wamabaAAduhum bitabiAAin qiblata baAAdinwala-ini ittabaAAta ahwaahum min baAAdi ma jaakamina alAAilmi innaka ithan lamina alththalimeena
Edip-Layth (Quran: A Reformist Translation)
2:145 Even if you come to those who have been given the book with every sign, they will not follow your focal point, nor will you follow their focal point, nor will some of them even follow each other's focal point. If you were to follow their desires after the knowledge that has come to you, then you would be one of the wicked.
The Monotheist Group (The Quran: A Monotheist Translation)
2:145 And if you come to those who have been given the Book with every sign they will not follow your focal point, nor will you follow their focal point, nor will some of them even follow each others focal point. And if you were to follow their desires after the knowledge that has come to you, then you would be one of the wicked.
Muhammad Asad (The Message Of Quran)
2:145 And yet, even if thou wert to place all evidence121 before those who have been vouchsafed earlier revelation, they would not follow thy direction of prayer; and neither mayest thou follow their direction of prayer, nor even do they follow one another's direction. And if thou shouldst follow their errant views after all the knowledge that has come unto thee thou wouldst surely be among the evildoers.

Note 121
Lit., "every sign (ayah)", i.e., of its being a revealed commandment.
Rashad Khalifa (The Final Testament)
2:145 Even if you show the followers of the scripture every kind of miracle, they will not follow your Qiblah. Nor shall you follow their Qiblah. They do not even follow each others' Qiblah. If you acquiesce to their wishes, after the knowledge that has come to you, you will belong with the transgressors.,
Shabbir Ahmed (Quran As It Explains Itself)
2:145 Even if you were to place all evidence (in these verses) together before the People of the Book, they would not follow your Qiblah, and neither may you follow their Qiblah,nor will they even follow each other’s Qiblah. If you followed their errant views after the knowledge has come to you, you will be among the misdirected.102

Note 102
Qiblah = Direction = Focal Point = It is the tangible but symbolic structure for unity of mankind. People honor the temples of their choice. They will recognize the Ka’bahas their own Qiblah when evolution of human civilization brings them to the right conclusion. 2:158, 3:97, 4:170, 6:84, 22:23. Zaalimeen = Oppressors = Those who hurt themselves or others = Those who choose to do wrong = Who displace something from its rightful place = Who relegate the truth = Violators of human rights = Misdirected = Those who prefer to live in the darkness of ignorance = Commonly translated as wrongdoers

2:146 الذين ءاتينهم الكتب يعرفونه كما يعرفون ابناءهم وان فريقا منهم ليكتمون الحق وهم يعلمون

Transcription (English)
2:146 Allatheena ataynahumualkitaba yaAArifoonahu kama yaAArifoona abnaahumwa-inna fareeqan minhum layaktumoona alhaqqa wahumyaAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:146 Those to whom We have given the book know it as they know their own children, and a group of them hides the truth while they know.
The Monotheist Group (The Quran: A Monotheist Translation)
2:146 Those to whom We have given the Book know it as they know their own children; and a group of them hides the truth while they know.
Muhammad Asad (The Message Of Quran)
2:146 They unto whom We have vouchsafed revelation aforetime know it as they know their own children: but, behold, some of them knowingly suppress the truth -122

Note 122
This refers, in the first instance, to the fact that the Ka`bah was Abraham's qiblah, as well as to the Biblical prophecies relating to Ishmael as the progenitor of a "great nation" (Genesis xxi, 13 and 18) from whom a prophet "like unto Moses" would one day arise: for it was through Ishamel's descendant, the Arabian Prophet, that the commandment relating to the qiblah was revealed. (Regarding the still more explicit predictions of the future advent of the Prophet Muhammad, forthcoming from the canonical Gospels, see 61:6 and the corresponding note.)
Rashad Khalifa (The Final Testament)
Abuse of the Scripture: Selective Emphasis and Concealment2:146 Those who received the scripture recognize the truth herein, as they recognize their own children. Yet, some of them conceal the truth, knowingly.,
Shabbir Ahmed (Quran As It Explains Itself)
2:146 Those to whom We gave the scripture before, recognize this (revelation) as they recognize their own children but, most certainly, some of them (their scholars) conceal the truth which they themselves know.103

Note 103
The advent of Prophet Muhammad from the Ishmaelite descendants of Abraham has been foretold in the Bible. Genesis 21:13-18 . Gospel of John 14:16 , 15:26, 16:7. See QXP 2:125. Historically, the Gospel of Saint Barnabas, which was accepted and widely read in churches, had ‘Muhammad’ in the exact Arabic form. But Pope Gelasius banned that Gospel in 496 CE for finding the Arabic name distasteful. It was only in the 16th century when the Italian translation of Barnabas was discovered in Vienna, Austria

2:147 الحق من ربك فلا تكونن من الممترين

Transcription (English)
2:147 Alhaqqu min rabbika falatakoonanna mina almumtareena
Edip-Layth (Quran: A Reformist Translation)
2:147 The truth is from your Lord; so do not be one of those who doubt.
The Monotheist Group (The Quran: A Monotheist Translation)
2:147 The truth is from your Lord, so do not be one of those who doubt.
Muhammad Asad (The Message Of Quran)
2:147 the truth from thy Sustainer!* Be not, then, among the doubters:
Rashad Khalifa (The Final Testament)
2:147 This is the truth from your Lord; do not harbor any doubt.,
Shabbir Ahmed (Quran As It Explains Itself)
2:147 This (Qur’an) is the truth from your Lord, so never be of those who waver.

2:148 ولكل وجهة هو موليها فاستبقوا الخيرت اين ما تكونوا يات بكم الله جميعا ان الله على كل شىء قدير

Transcription (English)
2:148 Walikullin wijhatun huwa muwalleehafaistabiqoo alkhayrati aynama takoonoo ya/tibikumu Allahu jameeAAan inna Allaha AAalakulli shay-in qadeerun
Edip-Layth (Quran: A Reformist Translation)
2:148 To each is a direction that he will take, so you shall race towards good deeds. Wherever you may be, God will bring you all together. God is capable of all things.
The Monotheist Group (The Quran: A Monotheist Translation)
2:148 And to each is a direction that he will take, so you shall race towards good deeds. Wherever you may be, God will bring you all together. God is capable of all things.
Muhammad Asad (The Message Of Quran)
2:148 for, every community faces a direction of its own, of which He is the focal point.123 Vie, therefore, with one another in doing good works. Wherever you may be, God will gather you all unto Himself: for, verily, God has the power to will anything.

Note 123
Lit., "everyone has a direction. . .", etc. Almost all of the classical commentators, from the Companions of the Prophet downwards, interpret this as a reference to the various religious communities and their different modes of "turning towards God" in worship. Ibn Kathir, in his commentary on this verse, stresses its inner resemblance to the phrase occurring in 5:48 : "unto every one of you have We appointed a [different] law and way of life". The statement that "every community faces a direction of its own" in its endeavour to express its submission to God implies, firstly, that at various times and in various circumstances man's desire to approach God in prayer has taken different forms (e.g., Abraham's choice of the Ka'bah as his qiblah. the Jewish concentration on Jerusalem, the eastward orientation of the early Christian churches, and the Qur'anic commandment relating to the Ka`bah); and, secondly, that the direction of prayer however important its symbolic significance may be-does not represent the essence of faith as such: for, as the Qur'an says, "true piety does not consist in turning your faces towards the east or the west" (2:177), and, "God's is the east and the west" (2:115 and 142). Consequently, the revelation which established the Ka`bah as the qiblah of the Muslims should not be a matter of contention for people of other faiths, nor a cause of their disbelief in the truth of the Qur'anic revelation as such (Manar 11, 21 f.).
Rashad Khalifa (The Final Testament)
2:148 Each of you chooses the direction to follow; you shall race towards righteousness. Wherever you may be, GOD will summon you all. GOD is Omnipotent.,
Shabbir Ahmed (Quran As It Explains Itself)
2:148 (Mere rituals carry no importance.) Each one has a goal toward which he turns. Then strive together toward all that is good. Wherever you may be and whatever stand you take, God will bring you all together. Indeed, God is Able to do all things.104

Note 104
Innallaha ‘ala kulli shayin Qadeer = God is Able to do all things = He is the All Powerful Appointer of His laws = He has assigned due proportion for all things and events. 2:177, 57:20, 83:19, 102:1. Shayi = Thing = Derived meaning, event. The real objective for you is to compete with one another in human welfare and develop your innate capacities. God will bring you together under the banner of One Ideology, and ultimately gather all of you on the Day of Resurrection

2:149 ومن حيث خرجت فول وجهك شطر المسجد الحرام وانه للحق من ربك وما الله بغفل عما تعملون

Transcription (English)
2:149 Wamin haythu kharajta fawalliwajhaka shatra almasjidi alharami wa-innahulalhaqqu min rabbika wama Allahu bighafilinAAamma taAAmaloona
Edip-Layth (Quran: A Reformist Translation)
2:149 Regardless from where you start, you shall set yourself towards the Restricted Temple; it is the truth from your Lord; and God is not oblivious of what you do.39

Note 39

Accepting Muhammed's grave in Yathrib (modern Medina) as the second al-Masjid al-Haram (restricted place of prostration) and calling both masjid with the fabricated name al-Masjid al-Haramayn (the two restricted place of worship) is an innovation, since according to the Quran there is only one restricted place of prostration, and it is in Mecca.

The Monotheist Group (The Quran: A Monotheist Translation)
2:149 And from wherever you go out, you shall set yourself towards the Restricted Temple; it is the truth from your Lord; and God is not unaware of what you do.
Muhammad Asad (The Message Of Quran)
2:149 Thus, from wherever thou mayest come forth, turn thy face [in prayer] towards the Inviolable House of Worship-for,. behold, this [commandment] comes in truth from thy Sustainer; and God is not unaware of what you do.
Rashad Khalifa (The Final Testament)
Qiblah Restored to Mecca2:149 Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid. This is the truth from your Lord. GOD is never unaware of anything you all do.,25

Note 25
A glaring proof of the idolatry committed by today's "Muslims" is the designation of Muhammad's tomb as a "Sacred Masjid." The Quran mentionsonly one "Sacred Masjid."
Shabbir Ahmed (Quran As It Explains Itself)
2:149 From wherever you start forth (whichever way you proceed, and whatever you are preoccupied with), keep yourself focused on the Masjid-il-Haraam (the Sacred Masjid, the Ultimate Center for the unity of all mankind.) This is the truth from your Lord. God is not unaware of what you do (with your life).

2:150 ومن حيث خرجت فول وجهك شطر المسجد الحرام وحيث ما كنتم فولوا وجوهكم شطره لئلا يكون للناس عليكم حجة الا الذين ظلموا منهم فلا تخشوهم واخشونى ولاتم نعمتى عليكم ولعلكم تهتدون

Transcription (English)
2:150 Wamin haythu kharajta fawalliwajhaka shatra almasjidi alharami wahaythuma kuntum fawalloo wujoohakum shatrahu li-allayakoona lilnnasi AAalaykum hujjatun illaallatheena thalamoo minhum falatakhshawhum waikhshawnee wali-otimma niAAmatee AAalaykumwalaAAallakum tahtadoona
Edip-Layth (Quran: A Reformist Translation)
2:150 Again, regardless from where you start, you shall set yourself towards the Restricted Temple. Wherever you may be, you shall set yourselves towards it; that the people will have no room for debate with you, except those of them who are wicked. You shall not fear them, but fear Me so that I may complete My blessings upon you and that you may be guided.
The Monotheist Group (The Quran: A Monotheist Translation)
2:150 And wherever you go out, you shall set yourself towards the Restricted Temple. And wherever you may be you shall set yourselves towards it; that the people will have no room for debate with you, except those of them who are wicked. You shall not be concerned by them, but be concerned by Me; so that I may complete My blessings upon you and that you may be guided.
Muhammad Asad (The Message Of Quran)
2:150 Hence, from wherever thou mayest come forth, turn thy face [in prayer] towards the Inviolable House of Worship; and wherever you all may be, turn your faces towards it, so that people should have no argument against you unless they are bent upon wrongdoing.124 And hold not them in awe, but stand in awe of Me, and [obey Me,] so that I might bestow upon you the full measure of My blessings., and that you might follow the right path.

Note 124
Lit., "except such among them as are bent upon wrongdoing" (regarding the intent implied in the use of the past tense in expressions like alladhina zalamu or alladhina kafaru, see note 6 on verse 6 of this surah). The Qur'an stresses repeatedly that the Muslims are true 1ollowers of Abraham. This claim, however, might have been open to objection so long as they prayed in a direction other than Abraham's qiblah, the Ka`bah. The establishment of the latter as the qiblah of the followers of the Qur'an would invalidate any such argument and would leave it only to "those who are bent upon wrongdoing" (in this case, distorting the truth) to challenge the message of the Qur'an on these grounds.
Rashad Khalifa (The Final Testament)
2:150 Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid; wherever you might be, you shall turn your faces (during Salat) towards it. Thus, the people will have no argument against you, except the transgressors among them. Do not fear them, and fear Me instead. I will then perfect My blessings upon you, that you may be guided.,
Shabbir Ahmed (Quran As It Explains Itself)
2:150 Again, regardless of wherever you are and whichever way you are proceeding, you must keep yourself focused on the Masjid-il-Haraam (the Center for all humanity). If you abide by (this command) it will leave no grounds for people to dispute against you except the unjust fault-finders among them. Do not be intimidated by them, but stand in awe of Me so that I may perfect My grace upon you, and that you may be rightly guided.105

Note 105
2:6, 5:2. The blessed results of Unity in diversity will become a living witness to their objections

2:151 كما ارسلنا فيكم رسولا منكم يتلوا عليكم ءايتنا ويزكيكم ويعلمكم الكتب والحكمة ويعلمكم ما لم تكونوا تعلمون

Transcription (English)
2:151 Kama arsalna feekum rasoolanminkum yatloo AAalaykum ayatinawayuzakkeekum wayuAAallimukumu alkitaba waalhikmatawayuAAallimukum ma lam takoonoo taAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:151 As We have sent a messenger to you from amongst yourselves; they recite Our signs to you. Thereby he purifies you, teaches you the book and the wisdom, and teaches you what you did not know.you what you did not know.
The Monotheist Group (The Quran: A Monotheist Translation)
2:151 As We have sent a messenger to you from among yourselves to recite Our revelations to you, and purify you, and teach you the Book and the wisdom, and teach you what you did not know.
Muhammad Asad (The Message Of Quran)
2:151 Even as We have sent unto you an apostle from among yourselves to convey unto you Our messages, and to cause you to grow in purity, and to impart unto you revelation and wisdom, and to teach you that which you knew not:
Rashad Khalifa (The Final Testament)
2:151 (Blessings) such as the sending of a messenger from among you to recite our revelations to you, purify you, teach you the scripture and wisdom, and to teach you what you never knew.,
Shabbir Ahmed (Quran As It Explains Itself)
2:151 To this end, We have sent among you a Messenger of your own, conveying to you Our revelations and helping you grow in goodness. And he empowers you with the knowledge of the Book and wisdom, and thus, he teaches you what you knew not.

2:152 فاذكرونى اذكركم واشكروا لى ولا تكفرون

Transcription (English)
2:152 Faothkuroonee athkurkumwaoshkuroo lee wala takfurooni
Edip-Layth (Quran: A Reformist Translation)
2:152 So remember Me that I may remember you, and be thankful to Me and do not become unappreciative.40

Note 40

The word KaFaRa is used both as an antonym of SHaKaRa (appreciate) and amana (acknowledge). Since it is more frequently contrasted with amana, the word KaFaRa (not appreciate/become ungrateful) evolves in the Quran and becomes a distinguishing description and descriptive noun for the antagonist and bigoted rejecters of the message. We could not translate the word kafara consistently with one English word without adding "don't" or "un-." Our choice of "unappreciative" or "did not appreciate," did not usually fit well in the translation of some verses. Thus, we rendered the meaning of KaFaRa interchangeably as "lack of appreciation," or "rejection." See 86:3.

The Monotheist Group (The Quran: A Monotheist Translation)
2:152 So remember Me that I may remember you, and be thankful to Me and do not disbelieve.
Muhammad Asad (The Message Of Quran)
2:152 so remember Me, and I shall remember you; and be grateful unto Me, and deny Me not.
Rashad Khalifa (The Final Testament)
2:152 You shall remember Me, that I may remember you, and be thankful to Me; do not be unappreciative.,
Shabbir Ahmed (Quran As It Explains Itself)
2:152 Therefore, raise My Name and I shall raise your name giving you eminence! Be grateful to Me, and deny Me not!106

Note 106
2:177, 2:186, 2:220, 15:49, 21:10, 21:23, 23:70, 38:24, 43:44. Azkurni = Remember Me = Raise My Name. Azkurkum = I will remember you = I will give you eminence. Shukr = Being grateful in word and action = Sharing Divine bounties with others = Opposite of Kufr whenever Kufr denotes concealing = Returning more than receiving = Holding a benefactor in high esteem. Note that lack of Shukr or gratitude in the Qur’anic sense is Kufr, denying the Giver! Tazkiah = Growth of the ‘self’ = Self-actualization

2:153 يايها الذين ءامنوا استعينوا بالصبر والصلوة ان الله مع الصبرين

Transcription (English)
2:153 Ya ayyuha allatheena amanooistaAAeenoo bialssabri waalssalatiinna Allaha maAAa alssabireena
Edip-Layth (Quran: A Reformist Translation)
2:153 O you who have acknowledged, seek help through patience and the Contact prayer; God is with the patient ones.
The Monotheist Group (The Quran: A Monotheist Translation)
2:153 O you who believe, seek help through patience and through the contact prayer, God is with the patient ones.
Muhammad Asad (The Message Of Quran)
2:153 O YOU who have attained to faith! Seek aid in steadfast patience and prayer: for, behold, God is with those who are patient in adversity.
Rashad Khalifa (The Final Testament)
2:153 O you who believe, seek help through steadfastness and the Contact Prayers (Salat). GOD is with those who steadfastly persevere.,
Shabbir Ahmed (Quran As It Explains Itself)
2:153 O You who have chosen to be graced with belief! Seek help by patiently following the Divine Commands. Certainly, God is with the steadfast.107

Note 107
Salaat = Following God’s commands closely 2:3. Wa in the middle of this verse merges with Salaat as indicated by ‘God being with the steadfast’, without mentioning Salaat in the end

2:154 ولا تقولوا لمن يقتل فى سبيل الله اموت بل احياء ولكن لا تشعرون

Transcription (English)
2:154 Wala taqooloo liman yuqtalu feesabeeli Allahi amwatun bal ahyaon walakinla tashAAuroona
Edip-Layth (Quran: A Reformist Translation)
2:154 Do not say of those who are killed in the sake of God that they are dead; no, they are alive but you do not perceive.41

Note 41

When believers die, they are disconnected from this world; they continue their existence in another dimension. See 3:169.

The Monotheist Group (The Quran: A Monotheist Translation)
2:154 And do not say of those who are killed in the cause of God that they are dead; no, they are alive but you do not perceive.
Muhammad Asad (The Message Of Quran)
2:154 And say not of those who are slain in God's cause, "They are dead": nay, they are alive, but you perceive it not.
Rashad Khalifa (The Final Testament)
Where Do We Go From Here?2:154 Do not say of those who are killed in the cause of GOD, "They are dead." They are alive at their Lord, but you do not perceive.,26

Note 26
The righteous do not really die; they simply leave their bodies here and go to the same Paradise where Adam and Eve once lived. See Appendix 17 for the proof and the details.
Shabbir Ahmed (Quran As It Explains Itself)
2:154 (True believers are steadfast in self-defense. 2:190.) Do not say of those who are slain in God’s cause, “They are dead!” Nay, they are living, but you do not perceive.108

Note 108
Death is like a prolonged state of sleep until the Resurrection Day 36:52. However, those who lay their lives in the cause of God, themselves, undergo an emergent evolution, and instantly find themselves in a state of bliss of the Next Life. And they get honorable provision from their Lord. 3:169

2:155 ولنبلونكم بشىء من الخوف والجوع ونقص من الامول والانفس والثمرت وبشر الصبرين

Transcription (English)
2:155 Walanabluwannakum bishay-in mina alkhawfiwaaljooAAi wanaqsin mina al-amwali waal-anfusiwaalththamarati wabashshiri alssabireena
Edip-Layth (Quran: A Reformist Translation)
2:155 We will test you with some fear and hunger, and a shortage in money and lives and fruits. Give good news to those who are patient.42

Note 42

We are tested on this planet whether we devote ourselves to God ALONE or not (29:2).

The Monotheist Group (The Quran: A Monotheist Translation)
2:155 And We will test you with some fear and hunger, and a shortage in money and lives and fruits. And give good news to those who are patient.
Muhammad Asad (The Message Of Quran)
2:155 And most certainly shall We try you by means125 of danger, and hunger, and loss of worldly goods, of lives and of [labour's] fruits. But give glad tidings unto those who are patient in adversity

Note 125
Lit., "with something".
Rashad Khalifa (The Final Testament)
2:155 We will surely test you through some fear, hunger, and loss of money, lives, and crops. Give good news to the steadfast.,27

Note 27
The test is designed to prove that we worship God alone under all circumstances (29:2).
Shabbir Ahmed (Quran As It Explains Itself)
2:155 (Adversity is a great barometer of the strength of personality.) We will cause you to go through such tribulations as fear, hunger, and loss of wealth, person, and fruit of your labor, so that you may test your mettle. Therefore, give glad tidings to those who remain unwavering in their resolve.

2:156 الذين اذا اصبتهم مصيبة قالوا انا لله وانا اليه رجعون

Transcription (English)
2:156 Allatheena itha asabat-hummuseebatun qaloo inna lillahi wa-innailayhi rajiAAoona
Edip-Layth (Quran: A Reformist Translation)
2:156 The ones who, when afflicted with adversity, say, "We are to God and to Him we will return."
The Monotheist Group (The Quran: A Monotheist Translation)
2:156 The ones who, when afflicted with adversity, they say: "We are to God and to Him we will return."
Muhammad Asad (The Message Of Quran)
2:156 who, when calamity befalls them, say, "Verily, unto God do we belong and, verily, unto Him we shall return."
Rashad Khalifa (The Final Testament)
2:156 When an affliction befalls them, they say, "We belong to GOD, and to Him we are returning.",
Shabbir Ahmed (Quran As It Explains Itself)
2:156 When a calamity befalls them, they do not waver. Rather, they say in word and attitude, "To God we belong, dedicated to His cause, and every step of ours will advance in the direction shown by Him." [9:59]

2:157 اولئك عليهم صلوت من ربهم ورحمة واولئك هم المهتدون

Transcription (English)
2:157 Ola-ika AAalayhim salawatunmin rabbihim warahmatun waola-ika humu almuhtadoona
Edip-Layth (Quran: A Reformist Translation)
2:157 To these will be a bonding from their Lord and a mercy; they are the guided ones.
The Monotheist Group (The Quran: A Monotheist Translation)
2:157 For those there will be contacts from their Lord and a mercy, they are the guided ones.
Muhammad Asad (The Message Of Quran)
2:157 It is they upon whom their Sustainer's blessings and grace are bestowed, and it is they, they who are on the right path!
Rashad Khalifa (The Final Testament)
2:157 These have deserved blessings from their Lord and mercy. These are the guided ones.,
Shabbir Ahmed (Quran As It Explains Itself)
2:157 Such are they on whom are their Lord’s blessings and grace. And it is those who have been rightly guided. [33:43, 33:56]

2:158 ان الصفا والمروة من شعائر الله فمن حج البيت او اعتمر فلا جناح عليه ان يطوف بهما ومن تطوع خيرا فان الله شاكر عليم

Transcription (English)
2:158 Inna alssafa waalmarwatamin shaAAa-iri Allahi faman hajja albaytaawi iAAtamara fala junaha AAalayhi an yattawwafabihima waman tatawwaAAa khayran fa-inna Allahashakirun AAaleemun
Edip-Layth (Quran: A Reformist Translation)
Pilgrimage2:158 The serenity and chivalry are amongst God's emblems. Therefore, whosoever makes Pilgrimage to the sanctuary, or is merely passing through, commits no error by moving between the two traits. Whoever volunteers for goodness; indeed God is Appreciative, Knowledgeable.
The Monotheist Group (The Quran: A Monotheist Translation)
2:158 Indeed, the stone and the rock outcropping are among the symbols of God. So whoever makes Pilgrimage to the Sanctuary, or is merely visiting, commits no error should he traverse them. And whoever donates for goodness, then God is Thankful, Knowledgeable.
Muhammad Asad (The Message Of Quran)
2:158 [Hence,] behold, As-Safa and Al-Marwah are among the symbols set up by God;126 and thus, no wrong does he who, having come to the Temple on pilgrimage or on a pious visit, strides to and fro between these two:127 for, if one does more good than he is bound to do-behold, God is responsive to gratitude, all-knowing.128

Note 126
Lit., "God's symbols". The space between the two low outcrops of rock called As-Safa and AI-Marwah, situated in Mecca in the immediate vicinity of the Ka`bah, is said to have been the scene of Hagar's suffering when Abraham, following God's command, abandoned her and their infant son Ishmael in the desert (see note 102 above). Distraught with thirst and fearing for the life of her child, Hagar ran to and fro between the two rocks and fervently prayed to God for succour: and, finally, her reliance on God and her patience were rewarded by the discovery of a spring-existing to this day and known as the Well of Zamzam - which saved the two from death through thirst. It was in remembrance of Hagar's extreme trial, and of her trust in God, that As-Safa and Al-Marwah had come to be regarded, even in pre-Islamic times, as symbols of faith and patience in adversity: and this explains their mention the context of the passages which deal with the virtues of patience and trust in God (Razi).

Note 127
It is in commemoration of Hagar's running in distress between As-Safa and Al-Marwah that the Mecca pilgrims are expected to walk, at a fast pace, seven times between these two hillocks. Because of the fact that in pre-Islamic times certain idols had been standing there, some of the early Muslims were reluctant to perform a rite which seemed to them to be associated with recent idolatry (Razi, on the authority of Ibn `Abbas). The above verse served to reassure them on this score by pointing out that this symbolic act of remembrance was much older than the idolatry practiced by the pagan Quraysh.

Note 128
From the phrase "if one does more good. than he is bound to do", read in conjunction with no wrong does he who..." (or, more literally, "there shall be no blame upon him who..."), some of the great Islamic scholars - e.g., Imam Abu Hanifah - conclude that the walking to and fro between As-Safa and Al-Marwah is not one of the obligatory rites of pilgrimage but rather a supererogatory act of piety (see Zamakhshari and Razi). Most scholars, however, hold the view that it is an integral part of the pilgrimage.
Rashad Khalifa (The Final Testament)
Hajj Pilgrimage2:158 The knolls of Safa and Marwah are among the rites decreed by GOD. Anyone who observes Hajj or `Umrah commits no error by traversing the distance between them. If one volunteers more righteous works, then GOD is Appreciative, Omniscient.,
Shabbir Ahmed (Quran As It Explains Itself)
2:158 Indeed, (Mount) As-Safa and (Mount) Al-Marwah are among the Symbols of God. So, there is no blame on a pilgrim or a visitor to go around them. If anyone volunteers to do acts of welfare, then most certainly, God is Appreciative, Knower.109

Note 109
Abraham and Ishmael worked in the region of Mount Safa and Mount Marwah in Makkah, building the Ka’bah. There is nothing wrong in honoring such historical relics 2:177, 22:28. God has appointed the Ka’bahas the focal point for all humanity. And that is the real purpose behind the annual Hajjconvention and, when announced by the Islamic Central Authority, the ‘Umrah conferences. 2:148, 2:196, 3:96, 22:27. Khair = Good things = Acts of benevolence = Community welfare = Peace and security = Betterment in both lives = Selfless service

2:159 ان الذين يكتمون ما انزلنا من البينت والهدى من بعد ما بينه للناس فى الكتب اولئك يلعنهم الله ويلعنهم اللعنون

Transcription (English)
2:159 Inna allatheena yaktumoona maanzalna mina albayyinati waalhuda minbaAAdi ma bayyannahu lilnnasi feealkitabi ola-ika yalAAanuhumu AllahuwayalAAanuhumu allaAAinoona
Edip-Layth (Quran: A Reformist Translation)
Hiding the Truth2:159 Surely those who conceal what We have sent down to them which was clear, and the guidance, after God had made it clear in the book; these will be cursed by God and be cursed by those who curse;
The Monotheist Group (The Quran: A Monotheist Translation)
2:159 Surely those who conceal what We have sent down to them of the clarities and the guidance, after We Had made it clear for the people in the Book; these will be cursed by God and be cursed by those who curse.
Muhammad Asad (The Message Of Quran)
2:159 BEHOLD, as for those who suppress aught of the evidence of the truth and of the guidance which We have bestowed from on high, after We have made it clear unto mankind through the divine writ - these it is whom God will reject, and whom all who can judge will reject.129

Note 129
Lit., "whom all who reject will reject" - i.e., all righteous persons who are able to judge moral issues. God's rejection (la`nah) denotes "exclusion from His grace" (Manar II, 50). In classical Arabic usage, the primary meaning of la'nah is equivalent to ib'ad ("estrangement" or "banishment"); in the terminology of the Qur'an, it signifies "rejection from all that is good" (Lisan al-Arab). According to Ibn `Abbas and several outstanding scholars of the next generation, the divine writ mentioned here is the Bible; thus, the above verse refers to the Jews and the Christians.
Rashad Khalifa (The Final Testament)
Gross Offense2:159 Those who conceal our revelations and guidance, after proclaiming them for the people in the scripture, are condemned by GOD; they are condemned by all the condemners.,
Shabbir Ahmed (Quran As It Explains Itself)
2:159 Indeed, those who conceal anything of the evidence and the guidance that We have revealed after We have made it clear to mankind through this Book; such are the ones whom God will condemn and whom all who have discernment will condemn.110

Note 110
God has defined the objectives of the Hajj in this Book 22:28. Those who conceal the sublime purpose of these assemblies by making them senseless rituals, deprive humanity of a phenomenal blessing. La’nah = Condemnation = Rejection = Curse = Deprivation from grace. Laa’inoon = Those endowed with the sense of distinguishing right from wrong, and thus able to condemn. Related non-Qur’anic word, 'Al-la'een' = Scare-crow repelling the birds

2:160 الا الذين تابوا واصلحوا وبينوا فاولئك اتوب عليهم وانا التواب الرحيم

Transcription (English)
2:160 Illa allatheena taboowaaslahoo wabayyanoo faola-ika atoobuAAalayhim waana alttawwabu alrraheemu
Edip-Layth (Quran: A Reformist Translation)
2:160 Except those who repent, reform and clarify; for those I will accept their repentance, for I am the One who accepts repentance, the Compassionate.
The Monotheist Group (The Quran: A Monotheist Translation)
2:160 Except those who repent and amend and clarify; for those I will accept their repentance, for I am the One who accepts repentance, the Merciful.
Muhammad Asad (The Message Of Quran)
2:160 Excepted, however, shall be they that repent, and put themselves to rights, and make known the truth: and it is they whose repentance I shall accept-for I alone am the Acceptor of Repentance, the Dispenser of Grace.
Rashad Khalifa (The Final Testament)
2:160 As for those who repent, reform, and proclaim, I redeem them. I am the Redeemer, Most Merciful.,
Shabbir Ahmed (Quran As It Explains Itself)
2:160 Except those who repent and reform and openly proclaim (the truth that they were hiding). To them I turn - for, I am the Acceptor of repentance, Most Merciful.111

Note 111
Taubah = Repentance = Turning to God = Returning to the right path. Salah = Corrective action = Reform = Making amends

2:161 ان الذين كفروا وماتوا وهم كفار اولئك عليهم لعنة الله والملئكة والناس اجمعين

Transcription (English)
2:161 Inna allatheena kafaroo wamatoowahum kuffarun ola-ika AAalayhim laAAnatu Allahiwaalmala-ikati waalnnasi ajmaAAeena
Edip-Layth (Quran: A Reformist Translation)
2:161 Surely, those who have not appreciated and then died as ingrates; they will be cursed by God, and the controllers, and all the people.
The Monotheist Group (The Quran: A Monotheist Translation)
2:161 Surely, those who have disbelieved and then died as disbelievers; they will be cursed by God, and the angels, and all the people.
Muhammad Asad (The Message Of Quran)
2:161 Behold, as for those who are bent on denying the truth and die as deniers of the truth -their due is rejection by God, and by the angels,, and by all [righteous] men.
Rashad Khalifa (The Final Testament)
2:161 Those who disbelieve and die as disbelievers, have incurred the condemnation of GOD, the angels, and all the people (on the Day of Judgment).,
Shabbir Ahmed (Quran As It Explains Itself)
2:161 But, those who reject faith and die as rejecters, upon them is God’s condemnation, and of the angels, and of all mankind.112

Note 112
Condemnation of God = Deprivation of His grace. Condemnation of angels = Harm incurred for violating universal laws. Condemnation of mankind = Suffering at the hands of other nations

2:162 خلدين فيها لا يخفف عنهم العذاب ولا هم ينظرون

Transcription (English)
2:162 Khalideena feeha layukhaffafu AAanhumu alAAathabu wala hum yuntharoona
Edip-Layth (Quran: A Reformist Translation)
2:162 They will abide therein, where the retribution will not be lightened for them, nor will they be reprieved.
The Monotheist Group (The Quran: A Monotheist Translation)
2:162 They will abide therein, where the retribution will not be lightened for them, nor will they be reprieved.
Muhammad Asad (The Message Of Quran)
2:162 In this state shall they abide; [and] neither will their suffering, be lightened, nor will they be granted respite.
Rashad Khalifa (The Final Testament)
2:162 Eternally they abide therein. The retribution is never commuted for them, nor are they reprieved.,
Shabbir Ahmed (Quran As It Explains Itself)
2:162 In this state shall they abide. Their penalty will not be lightened for them, nor will they be given a break.

2:163 والهكم اله وحد لا اله الا هو الرحمن الرحيم

Transcription (English)
2:163 Wa-ilahukum ilahun wahidunla ilaha illa huwa alrrahmanualrraheemu
Edip-Layth (Quran: A Reformist Translation)
God's Signs in Nature2:163 Your god is but One god, there is no god but He, the Gracious the Compassionate.
The Monotheist Group (The Quran: A Monotheist Translation)
2:163 And your god is but One god, there is no god except He; the Almighty, the Merciful.
Muhammad Asad (The Message Of Quran)
2:163 AND YOUR GOD is the One God: there is no deity save Him, the Most Gracious, the Dispenser of Grace.
Rashad Khalifa (The Final Testament)
2:163 Your god is one god; there is no god but He, Most Gracious, Most Merciful.,
Shabbir Ahmed (Quran As It Explains Itself)
2:163 Remember, your God is One God. There is no god but He, the Beneficent, the Merciful.113

Note 113
It is only His laws that are operative in the entire Universe, and any nations falling in conflict with His laws will suffer ultimate self-destruction. 1:1, 6:45. Al-Ilah = God = The Sovereign = The One Worthy of service, obedience and worship = The Supreme Master. Ilah = Refers to the One True God = It also indicates a false god, depending upon the context

2:164 ان فى خلق السموت والارض واختلف اليل والنهار والفلك التى تجرى فى البحر بما ينفع الناس وما انزل الله من السماء من ماء فاحيا به الارض بعد موتها وبث فيها من كل دابة وتصريف الريح والسحاب المسخر بين السماء والارض لءايت لقوم يعقلون

Transcription (English)
2:164 Inna fee khalqi alssamawatiwaal-ardi waikhtilafi allayli waalnnahariwaalfulki allatee tajree fee albahri bimayanfaAAu alnnasa wama anzala Allahumina alssama-i min ma-in faahyabihi al-arda baAAda mawtiha wabaththa feehamin kulli dabbatin watasreefi alrriyahiwaalssahabi almusakhkhari bayna alssama-iwaal-ardi laayatin liqawminyaAAqiloona
Edip-Layth (Quran: A Reformist Translation)
2:164 Surely, in the creation of heavens and earth, the succession of night and day, and the ships that sail in the sea for the benefit of people, and what God has sent down of water from the sky therewith He brings the earth back to life after it had died, and He sends forth from it every creature, and the movement of the winds and the clouds that have been designated between the earth and the sky are signs for a people that reason.43

Note 43

Nature is also God's book, written in the language of mathematics and with the letters of elements/atoms. The plural word Ayat is used in the Quran for God's law both in nature and in the scripture. There is harmony between God's laws, not contradiction. To witness this harmony one must study and comprehend both books without adding superstitions and hearsay. Those who study and respect nature are rewarded by God with technology and progress. Those who study and respect the scripture are rewarded by the same God with wisdom and eternal bliss. See 2:106.

The Monotheist Group (The Quran: A Monotheist Translation)
2:164 Surely, in the creation of the heavens and the earth, and the differences between the night and the day, and the ships that sail in the sea for the benefit of the people, and what God has sent down of water from the sky so He brings the earth back to life after it had died, and He sent forth from it every creature, and the dispatching of the winds and the clouds that have been designated between the earth and the sky are signs for a people who comprehend.
Muhammad Asad (The Message Of Quran)
2:164 Verily, in the creation of the heavens and of the earth, and the succession of night and day: and in the ships that speed through the sea with what is useful to man: and in the waters which God sends down from the sky, giving life thereby to the earth after it had, been lifeless, and causing all manner of living creatures to multiply thereon: and in the change of the winds, and the clouds that run their appointed courses between sky and earth: [in all this] there are messages indeed for people who use their reason.130

Note 130
This passage is one of the many in which the Qur'an appeals to "those who use their reason" to observe the daily wonders of nature, including the evidence of man's own ingenuity ("the ships that speed through the sea"), as so many indications of a conscious, creative Power pervading the universe.
Rashad Khalifa (The Final Testament)
Overwhelming Signs of God2:164 In the creation of the heavens and the earth, the alternation of night and day, the ships that roam the ocean for the benefit of the people, the water that GOD sends down from the sky to revive dead land and to spread in it all kinds of creatures, the manipulation of the winds, and the clouds that are placed between the sky and the earth, there are sufficient proofs for people who understand.,
Shabbir Ahmed (Quran As It Explains Itself)
2:164 (God never ordains blind faith.) Indeed, there are ample signs in the creation of the heavens and earth, the alternation of the night and the day, the ships that roam the ocean for the benefit of mankind, the water that God sends down from the heights, thereby giving life to the land after it had been lifeless, in dispersing a great variety of creatures therein, in the currents of winds and the clouds made subservient between the high atmosphere and the earth. All these are clear signs for those who use their intellect.114

Note 114
Einstein correctly pointed out, “The Universe is too organized to be the result of an accident.” See 6:73. Sama = Sky = Heaven = Atmosphere = Canopy = Height. 35:27

2:165 ومن الناس من يتخذ من دون الله اندادا يحبونهم كحب الله والذين ءامنوا اشد حبا لله ولو يرى الذين ظلموا اذ يرون العذاب ان القوة لله جميعا وان الله شديد العذاب

Transcription (English)
2:165 Wamina alnnasi man yattakhithumin dooni Allahi andadan yuhibboonahum kahubbiAllahi waallatheena amanoo ashaddu hubbanlillahi walaw yara allatheena thalamooith yarawna alAAathaba anna alquwwata lillahijameeAAan waanna Allaha shadeedu alAAathabi
Edip-Layth (Quran: A Reformist Translation)
Followers versus Leaders2:165 Among the people are some who take other than God as equals to Him, they love them as they love God; but those who acknowledge love God more strongly; and when those who were wicked see the retribution, they will see that all power belongs to God, and that God is severe in retribution.44

Note 44

Jesus, Mary, Muhammed, and all friends of God will reject those who idolized them in various ways. See 16:86; 46:5; 25:30. Though some versions of the Bible offer a different translation for the beginning of the following verse, the New American Bible by Catholic Press (1970) renders an internally consistent translation: "None of those who cry out, Lord, Lord, will enter into the kingdom of God but only the one who does the will of my Father which is in heaven." (Matthew 7:21-23 ) The New Jerusalem Bible (1985) translates the key phrase as "It is not anyone who …" See 2:48. Also, see 2:59; 3:45, 51-52, 55; 4:11; 5:72; 7:162; 19:36.

The Monotheist Group (The Quran: A Monotheist Translation)
2:165 And from among the people are some who take other than God as equals to Him, they love them as they love God; but those who believe love God more strongly; and when those who were wicked see the retribution, they will see that all power belongs to God, and that God is severe in retribution.
Muhammad Asad (The Message Of Quran)
2:165 And yet there are people who choose to believe in beings that allegedly rival God,131 loving them as [only] God should be loved: whereas those who have attained to faith love God more than all else. If they who are bent on evildoing could but see - as see they will when they are made to suffer132 [on Resurrection Day] -that all might belongs to God alone, and that God is severe in [meting out] punishment!

Note 131
Lit., "there are among the people such as take [to worshipping] compeers beside God". Regarding the term andad, see note 13 on verse 22 of this surah.

Note 132
Lit., "when they see the suffering" (or "chastisement").
Rashad Khalifa (The Final Testament)
The Idols Disown Their Idolizers2:165 Yet, some people set up idols to rival GOD, and love them as if they are GOD. Those who believe love GOD the most. If only the transgressors could see themselves when they see the retribution! They will realize then that all power belongs to GOD alone, and that GOD's retribution is awesome.28 ,

Note 28
Jesus, Mary, Muhammad, Ali, and the saints will disown their idolizers on the Day of Resurrection. See also 16:86, 35:14, 46:6, and theGospel of Matthew 7:21-23 .
Shabbir Ahmed (Quran As It Explains Itself)
2:165 Yet, among mankind there are those who choose others as equals to God. They love them as they should love God. But the believers are staunch in their love for God. Oh, if the transgressors could see themselves when they face the doom - They would then realize that all power belongs to God alone and that God is Stern in punishment.115

Note 115
3:30, 7:3. In the Qur’an, reverence or love of God invariably denotes obeying His commands. Hubb = Love = Adoring by obeying = To revere by following commands. Nidd =False god = One who tries to play god. Example: Pharaoh tried to equal God 43:51. Andaad =Those who play god = Political tyrants = Religious leaders who issue edicts contrary to the Divine revelation. God being stern in punishment means His Law of Requital favoring none

2:166 اذ تبرا الذين اتبعوا من الذين اتبعوا وراوا العذاب وتقطعت بهم الاسباب

Transcription (English)
2:166 Ith tabarraa allatheenaittubiAAoo mina allatheena ittabaAAoo waraawoo alAAathabawataqattaAAat bihimu al-asbabu
Edip-Layth (Quran: A Reformist Translation)
2:166 When those who were followed will disown those who followed them, they will see the retribution; all means have abandoned them.
The Monotheist Group (The Quran: A Monotheist Translation)
2:166 When those who were followed will disown those who followed them, and they will see the retribution, and all excuses will abandon them.
Muhammad Asad (The Message Of Quran)
2:166 [On that Day] it will come to pass that those who had been [falsely] adored133 shall disown their followers, and the latter shall see the suffering [that awaits them], with all their hopes134 cut to pieces!135 136

Note 133
Lit., "followed" -i.e., as saints or alleged "divine personalities"

Note 134
Asbab (sing. sabab) denotes, in its primary meaning, "ties" or "attachments", and in a tropical sense, "means [towards any end]" (cf. Lisan al-'Arab, and Lane IV, 1285). In the above context, asbab obviously refers to means of salvation, and may thus be rendered as "hopes".

Note 135
Lit., "Would that there were a return for us".

Note 136
Sc., back to the life of this world, with a second chance before them (Manar 11, 81).
Rashad Khalifa (The Final Testament)
2:166 Those who were followed will disown those who followed them. They will see the retribution, and all ties among them will be severed.,
Shabbir Ahmed (Quran As It Explains Itself)
2:166 Then those who were followed (the political and religious leaders) will renounce their followers, as soon as they see the impending doom, and all their mutual bonds will be rent asunder.

2:167 وقال الذين اتبعوا لو ان لنا كرة فنتبرا منهم كما تبرءوا منا كذلك يريهم الله اعملهم حسرت عليهم وما هم بخرجين من النار

Transcription (English)
2:167 Waqala allatheena ittabaAAoolaw anna lana karratan fanatabarraa minhum kamatabarraoo minna kathalika yureehimu AllahuaAAmalahum hasaratin AAalayhim wamahum bikharijeena mina alnnari
Edip-Layth (Quran: A Reformist Translation)
2:167 Those who followed them said, "If we only could have a chance to disown them as they have disowned us." It is such that God will show them their works, which will be regretted by them; they will not leave the fire.
The Monotheist Group (The Quran: A Monotheist Translation)
2:167 And those who followed them said: "If we only could have a chance to disown them as they have disowned us." It is such that God will show them their works which will be regretted by them; they will not leave the Fire.
Muhammad Asad (The Message Of Quran)
2:167 And then those followers shall say: "Would that we had a second chance [in life],* so that we could disown them as they have disowned us!" Thus will God show them their works [in a manner that will cause them] batter regrets; but they will not come out of the fire.*
Rashad Khalifa (The Final Testament)
2:167 Those who followed will say, "If we can get another chance, we will disown them, as they have disowned us now." GOD thus shows them the consequences of their works as nothing but remorse; they will never exit Hell.,
Shabbir Ahmed (Quran As It Explains Itself)
2:167 The followers will say, “If a return were possible for us, we would renounce them as they have renounced us.” Thus will God let them experience their own deeds as anguish; but they will not emerge from the fire of Regret.

2:168 يايها الناس كلوا مما فى الارض حللا طيبا ولا تتبعوا خطوت الشيطن انه لكم عدو مبين

Transcription (English)
2:168 Ya ayyuha alnnasukuloo mimma fee al-ardi halalan tayyibanwala tattabiAAoo khutuwati alshshaytaniinnahu lakum AAaduwwun mubeenun
Edip-Layth (Quran: A Reformist Translation)
The Followers of the Devil Prohibit Lawful Food2:168 O people, eat of what is in the earth as good and lawful, and do not follow the steps of the devil; he is to you a clear enemy.
The Monotheist Group (The Quran: A Monotheist Translation)
2:168 O people, eat from what is on the earth as good and lawful, and do not follow in the footsteps of the devil. He is to you a clear enemy.
Muhammad Asad (The Message Of Quran)
2:168 O MANKIND! Partake of what is lawful and good on earth, and follow not Satan's footsteps: for, verily, he is your open foe,
Rashad Khalifa (The Final Testament)
Satan Prohibits Lawful Things2:168 O people, eat from the earth's products all that is lawful and good, and do not follow the steps of Satan; he is your most ardent enemy.,
Shabbir Ahmed (Quran As It Explains Itself)
2:168 (Declaring things permissible or forbidden is trying to ‘rival’ God.) O Mankind! Partake and enjoy the lawful and decent (Halalan Tayyeba) things of the earth, and do not follow the footsteps of the Satan. Indeed, he is an open enemy to you.116

Note 116
Satan, the rebellious desires, and satanic people lead people into transgressing. Mubeen = Open = Obvious = Known = Sure 7:22

2:169 انما يامركم بالسوء والفحشاء وان تقولوا على الله ما لا تعلمون

Transcription (English)
2:169 Innama ya/murukum bialssoo-iwaalfahsha-i waan taqooloo AAala Allahima la taAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:169 He only orders you evil and sin, and that you may say about God what you do not know.45

Note 45

See 7:28.

The Monotheist Group (The Quran: A Monotheist Translation)
2:169 He only orders you to evil and immorality, and that you may say about God what you do not know.
Muhammad Asad (The Message Of Quran)
2:169 and bids you only to do evil, and to commit deeds of abomination, and to attribute unto God something of which you have no knowledge.137

Note 137
This refers to an arbitrary attribution to God of commandments or prohibitions in excess of what has been clearly ordained by Him (Zamakhshari). Some of the commentators (e.g., Muhammad `Abduh in Manar 11, 89 f.) include within this expression the innumerable supposedly "legal" injunctions which, without being clearly warranted by the wording of the Qur'an or an authentic Tradition, have been obtained by individual Muslim scholars through subjective methods of deduction and then put forward as "God's ordinances". The connection between this passage and the preceding ones is obvious. In verses 165-167 the Qur'an speaks of those "who choose to believe in beings that supposedly rival God": and this implies also a false attribution, to those beings, of a right to issue quasi-religious ordinances of their own, as well as an attribution of religious validity to customs sanctioned by nothing but ancient usage (see next verse).
Rashad Khalifa (The Final Testament)
2:169 He only commands you to commit evil and vice, and to say about GOD what you do not know.,
Shabbir Ahmed (Quran As It Explains Itself)
2:169 He teaches you to create inequities in the society, lewdness and stinginess amounting to shame, and that you should say about God what you do not know.117

Note 117
Fahasha = Lewdness = Stinginess to the point of shame = Indecent acts. The satans in the society set up rules contrary to the Divine revelation. They make their own lists of permissible and forbidden and teach people that accumulation of wealth is perfectly alright. Nay, spend on God’s servants all that is beyond your needs. 2:21, 2:219, 41:10

2:170 واذا قيل لهم اتبعوا ما انزل الله قالوا بل نتبع ما الفينا عليه ءاباءنا اولو كان ءاباؤهم لا يعقلون شيا ولا يهتدون

Transcription (English)
2:170 Wa-itha qeela lahumu ittabiAAoo maanzala Allahu qaloo bal nattabiAAu ma alfaynaAAalayhi abaana awa law kana abaohumla yaAAqiloona shay-an wala yahtadoona
Edip-Layth (Quran: A Reformist Translation)
2:170 If they are told, "Follow what God has sent down," they say, "No, we will follow what we found our fathers doing!" What if their fathers did not reason much and were not guided?
The Monotheist Group (The Quran: A Monotheist Translation)
2:170 And if they are told: "Follow what God has sent down," they say: "No, we will follow what we found our fathers doing!" What if their fathers did not comprehend anything and were not guided?
Muhammad Asad (The Message Of Quran)
2:170 But when they are told, "Follow what God has bestowed from on high," some answer, "Nay, we shall follow [only] that which we found our forefathers believing in and doing." Why, even if their forefathers did not use their reason at all, and were devoid of all guidance?
Rashad Khalifa (The Final Testament)
Maintaining the Status Quo: A Human Tragedy2:170 When they are told, "Follow what GOD has revealed herein," they say, "We follow only what we found our parents doing." What if their parents did not understand, and were not guided?,
Shabbir Ahmed (Quran As It Explains Itself)
2:170 When it is said to them, "Follow what God has revealed", they say, "Nay! We will follow the ways of our ancestors.” What! Even though their ancestors (and the ancient Imams) were lacking in understanding and were not rightly guided?118

Note 118
5:104, 10:78, 11:62, 11:87, 21:53, 34:43, 38:7, 43:23. Hudan and derivatives = Prominent = Bright = Lighted = Clearly visible = Leading = Guidance = Lighthouse = A well-lit road = A landmark of identification in the desert or sea

2:171 ومثل الذين كفروا كمثل الذى ينعق بما لا يسمع الا دعاء ونداء صم بكم عمى فهم لا يعقلون

Transcription (English)
2:171 Wamathalu allatheena kafarookamathali allathee yanAAiqu bima la yasmaAAuilla duAAaan wanidaan summun bukmunAAumyun fahum la yaAAqiloona
Edip-Layth (Quran: A Reformist Translation)
Following the Ancestors Blindly2:171 The example of those who are unappreciative is like the one who repeats what he has heard of calls and shouts; deaf, dumb, and blind; they do not reason.
The Monotheist Group (The Quran: A Monotheist Translation)
2:171 And the example of those who disbelieve is like one who repeats what he has heard of calls and cries; deaf, dumb, and blind, they do not comprehend.
Muhammad Asad (The Message Of Quran)
2:171 And so, the parable of those who re bent on denying the truth is that of the beast which hears the shepherd's cry, and hears in it nothing but the sound of a voice and a call.138 Deaf are they, and dumb, and blind: for they do not use their reason.

Note 138
This is a very free rendering of the elliptic sentence which, literally, reads thus: "The parable of those who are bent on denying the truth is as that of him who cries unto what hears nothing but a cry and a call." The verb na'qa is mostly used to describe the inarticulate cry with which the shepherd drives his flock.
Rashad Khalifa (The Final Testament)
2:171 The example of such disbelievers is that of parrots who repeat what they hear of sounds and calls, without understanding. Deaf, dumb, and blind; they cannot understand.,
Shabbir Ahmed (Quran As It Explains Itself)
2:171 The likeness of such blind followers is that (of a herd of sheep) which hear the shepherd’s call, but hear in it nothing more than a sound and a shout. Deaf, dumb, blind, for they do not use their reason.119

Note 119
This is subhuman level of existence 7:179. ‘Unq = Shepherd’s call. Shepherd here pertains to religious leaders who have learned some meaningless words or tenets, and a herd of sheep is the masses that blindly follow them. Kufr embraces blind following in addition to denying, opposing, or concealing the truth. Perceptual senses alone cannot distinguish human beings from the rest of the animal kingdom. It is the intellectual analysis that sets them apart

2:172 يايها الذين ءامنوا كلوا من طيبت ما رزقنكم واشكروا لله ان كنتم اياه تعبدون

Transcription (English)
2:172 Ya ayyuha allatheena amanookuloo min tayyibati ma razaqnakum waoshkuroolillahi in kuntum iyyahu taAAbudoona
Edip-Layth (Quran: A Reformist Translation)
2:172 O you who acknowledge, eat of the good things We have provided for you, and be thankful to God if it is Him you serve.46

Note 46

Throughout the Quran, only four dietary articles are prohibited (6:145; 16:115). Other dietary prohibitions are the products of those who have divided themselves into sects and factions by following hadith and sunna. Prohibiting something that God has not prohibited in the name of God is another way of associating partners with God (6:121).

The Monotheist Group (The Quran: A Monotheist Translation)
2:172 O you who believe, eat from the good things We have provided for you, and be thankful to God; if it is Him you serve.
Muhammad Asad (The Message Of Quran)
2:172 O you who have attained to faith! Partake of the good things which We have provided for you as sustenance, and render thanks unto God, if it is [truly] Him that you worship.
Rashad Khalifa (The Final Testament)
Only Four Meats Prohibited2:172 O you who believe, eat from the good things we provided for you, and be thankful to GOD, if you do worship Him alone.29 ,

Note 29
Throughout the Quran, only four meats are prohibited (6:145, 16:115, Appendix 16). Dietary prohibitions beyond these four are tantamountto idol worship (6:121; 7:32).
Shabbir Ahmed (Quran As It Explains Itself)
2:172 O You who have chosen to be graced with belief! Enjoy the clean, decent and aesthetically pleasing things that We have provided for all of you. And render thanks to God if it is Him that you serve. [2:168]

2:173 انما حرم عليكم الميتة والدم ولحم الخنزير وما اهل به لغير الله فمن اضطر غير باغ ولا عاد فلا اثم عليه ان الله غفور رحيم

Transcription (English)
2:173 Innama harrama AAalaykumualmaytata waalddama walahma alkhinzeeri wamaohilla bihi lighayri Allahi famani idturra ghayra baghinwala AAadin fala ithma AAalayhi inna Allahaghafoorun raheemun
Edip-Layth (Quran: A Reformist Translation)
2:173 He has only forbidden for you what is already dead, the blood, the meat of pig, and what was dedicated to other than God. Whoever finds himself forced out of need and without disobedience or animosity, there is no sin upon him. God is Forgiving, Compassionate.
The Monotheist Group (The Quran: A Monotheist Translation)
2:173 He has only made unlawful for you that which is already dead, and the blood, and the meat of pig, and what was dedicated with to other than God. But whoever is forced to, without seeking disobedience or transgression, then there is no sin upon him. God is Forgiving, Merciful.
Muhammad Asad (The Message Of Quran)
2:173 He has forbidden to you only carrion, and blood, and the flesh of swine, and that over which any name other than God's has been invoked;139 but if one is driven by necessity - neither coveting it nor exceeding his immediate need -no sin shall be upon him: for, behold, God is much-forgiving, a dispenser of grace.

Note 139
I.e., all that has been dedicated or offered in sacrifice to an idol or a saint or a person considered to be "divine". For a more comprehensive enumeration of the forbidden kinds of flesh, see 5:3.
Rashad Khalifa (The Final Testament)
2:173 He only prohibits for you the eating of animals that die of themselves (without human interference), blood, the meat of pigs, and animals dedicated to other than GOD. If one is forced (to eat these), without being malicious or deliberate, he incurs no sin. GOD is Forgiver, Most Merciful.,
Shabbir Ahmed (Quran As It Explains Itself)
2:173 He has forbidden you: dead meat (carrion), blood, swine-flesh, and anything (not just meat) that has been dedicated to other than God (be it a person, an idol or a tomb 5:3). But if one is forced by necessity, neither intending disobedience, nor exceeding, it will not be a violation that hurts his own ‘self’. Indeed, God is Forgiving, Merciful.120

Note 120
6:121, 6:145. Ithm = A violation that drags down the ‘self’ = An act that hurts the human ‘self’ = Anything that makes it difficult to rise up = An impediment to activity = Any action that depletes individual or communal energy. Ghafarah = Helmet. Forgiveness involves protection from the detrimental effects of faults

2:174 ان الذين يكتمون ما انزل الله من الكتب ويشترون به ثمنا قليلا اولئك ما ياكلون فى بطونهم الا النار ولا يكلمهم الله يوم القيمة ولا يزكيهم ولهم عذاب اليم

Transcription (English)
2:174 Inna allatheena yaktumoona maanzala Allahu mina alkitabi wayashtaroona bihithamanan qaleelan ola-ika ma ya/kuloona fee butoonihimilla alnnara wala yukallimuhumu Allahuyawma alqiyamati wala yuzakkeehim walahum AAathabunaleemun
Edip-Layth (Quran: A Reformist Translation)
The Professionals Who Hide the Truth2:174 Surely, those who conceal what God has sent down of the book, and purchase with it a cheap price; they will not eat into their stomachs except the fire, and God will not speak to them on the day of Resurrection, nor will He purify them, and they will have a painful retribution.47

Note 47

The religious scholars who are trying to hide the miraculous mathematical structure of the Quran and its message demonstrate the attitude criticized by these verses.

The Monotheist Group (The Quran: A Monotheist Translation)
2:174 Surely, those who conceal what God has sent down of the Book, and they purchase with it a cheap price; they will not eat in their bellies except the Fire, and God will not speak to them on the Day of Resurrection, nor will He purify them, and they will have a painful retribution.
Muhammad Asad (The Message Of Quran)
2:174 VERILY, as for those who suppress aught of the revelation140 which God has bestowed from on high, and barter it away for a trifling gain - they but fill their bellies with fire. And God will not speak unto them on the Day of Resurrection, nor will He cleanse them [of their sins]; and grievous suffering awaits them.

Note 140
This term is used here in its generic sense,. comprising both the Qur'an and the earlier revelations.
Rashad Khalifa (The Final Testament)
Corrupted Religious Leaders Conceal the Quran's Miracle2:174 Those who conceal GOD's revelations in the scripture, in exchange for a cheap material gain, eat but fire into their bellies. GOD will not speak to them on the Day of Resurrection, nor will He purify them. They have incurred a painful retribution.30 ,

Note 30
Despite their recognition of God's mathematical miracle in the Quran, the corrupted religious leaders tried for many years to conceal thisawesome miracle. Many of them admitted that they resented the fact that RashadKhalifa, not them, was blessed with the miracle.
Shabbir Ahmed (Quran As It Explains Itself)
2:174 Those who conceal the Book of God, and barter it away for a trifling gain, they eat into their bellies nothing but fire. God will not even address them on the Day of Resurrection, nor will He make their own ‘self’ grow. Theirs will be an awful suffering.121

Note 121
Those who conceal the Book = The ones who start making their own lists of the lawful and unlawful, and thus, usurp the Divine Right of law-making. Also note that this verse clearly mentions the ongoing growth and evolution of the ‘self’ in the Hereafter. Tazkiah from Zaku= Growth = Purity from vice = Development of the ‘self’ = Self-actualization

2:175 اولئك الذين اشتروا الضللة بالهدى والعذاب بالمغفرة فما اصبرهم على النار

Transcription (English)
2:175 Ola-ika allatheena ishtarawooalddalalata bialhuda waalAAathababialmaghfirati fama asbarahum AAala alnnari
Edip-Layth (Quran: A Reformist Translation)
2:175 These are the ones who have purchased straying for guidance, and retribution for forgiveness. What made them patient towards the fire!
The Monotheist Group (The Quran: A Monotheist Translation)
2:175 These are the ones who have purchased straying with guidance, and retribution for forgiveness; they have no patience towards the Fire.
Muhammad Asad (The Message Of Quran)
2:175 It is they who take error in exchange for guidance, and suffering in exchange for forgiveness: yet how little do they seem to fear the fire!
Rashad Khalifa (The Final Testament)
2:175 It is they who chose the straying instead of guidance, and the retribution instead of forgiveness. Consequently, they will have to endure Hell.,
Shabbir Ahmed (Quran As It Explains Itself)
2:175 It is those who take error in exchange for guidance, and torment in exchange for the protection of forgiveness. How steadfast are they in their pursuit of the fire!

2:176 ذلك بان الله نزل الكتب بالحق وان الذين اختلفوا فى الكتب لفى شقاق بعيد

Transcription (English)
2:176 Thalika bi-anna Allahanazzala alkitaba bialhaqqi wa-inna allatheenaikhtalafoo fee alkitabi lafee shiqaqin baAAeedin
Edip-Layth (Quran: A Reformist Translation)
2:176 This is because God has sent down the book with truth; and those who have disputed in the book are in far opposition.
The Monotheist Group (The Quran: A Monotheist Translation)
2:176 This is because God has sent down the Book with the truth; and those who have disputed about the Book are in far opposition.
Muhammad Asad (The Message Of Quran)
2:176 Thus it is: since it is God who bestows141 the divine writ from on high, setting forth the truth, all those who set their own views against the divine writ142 are, verily, most deeply in the wrong.

Note 141
Lit., "has been bestowing". Since the form nazzala implies gradualness and continuity in the process of revelation, it can best be rendered by the use of the present tense.

Note 142
Lit., "who hold discordant views about the divine writ"- i.e., either suppressing or rejecting parts of it, or denying its divine origin altogether (Razi).
Rashad Khalifa (The Final Testament)
2:176 This is because GOD has revealed this scripture, bearing the truth, and those who dispute the scripture are the most ardent opponents.,
Shabbir Ahmed (Quran As It Explains Itself)
2:176 This is so, because God has revealed the Book in absolute truth. And those who seek disputes in the Book, are in open schism and vehemently oppose each other.122

Note 122
4:82, 25:30. Shaqq and derivatives = To split = Fall apart = Schism = Fall into disputes = Opposition = Oppose one another = Splitting of personality = Break apart the unity = Enmity

2:177 ليس البر ان تولوا وجوهكم قبل المشرق والمغرب ولكن البر من ءامن بالله واليوم الءاخر والملئكة والكتب والنبين وءاتى المال على حبه ذوى القربى واليتمى والمسكين وابن السبيل والسائلين وفى الرقاب واقام الصلوة وءاتى الزكوة والموفون بعهدهم اذا عهدوا والصبرين فى الباساء والضراء وحين الباس اولئك الذين صدقوا واولئك هم المتقون

Transcription (English)
2:177 Laysa albirra an tuwalloo wujoohakum qibalaalmashriqi waalmaghribi walakinna albirra man amanabiAllahi waalyawmi al-akhiri waalmala-ikatiwaalkitabi waalnnabiyyeena waataalmala AAala hubbihi thawee alqurbawaalyatama waalmasakeena waibnaalssabeeli waalssa-ileena wafee alrriqabiwaaqama alssalata waataalzzakata waalmoofoona biAAahdihim ithaAAahadoo waalssabireena fee alba/sa-iwaalddarra-i waheena alba/si ola-ikaallatheena sadaqoo waola-ika humualmuttaqoona
Edip-Layth (Quran: A Reformist Translation)
Piety is Not Following a Set of Rituals, But2:177 Piety is not to turn your faces towards the east and the west, but piety is one who acknowledges God and the Last day, and the controllers, and the book, and the prophets, and he gives money out of love to the near relatives, and the orphans, and the needy and the wayfarer, and those who ask, and to free the slaves, and he observes the Contact prayer, and contributes towards betterment; and those who keep their pledges when they make a pledge, and those who are patient in the face of good and bad and during persecution. These are the ones who have been truthful, and they are the righteous.
The Monotheist Group (The Quran: A Monotheist Translation)
2:177 Piety is not to turn your faces towards the east and the west, but pious is one who believes in God and the Last Day, and the angels, and the Book, and the prophets, and who gives money out of love to the relatives, and the orphans, and the needy, and the wayfarer, and those who ask, and to free the slaves; and who upholds the contact prayer, and who contributes towards purification; and those who keep their pledges when they make a pledge, and those who are patient in the face of adversity and hardship and when in despair. These are the ones who have been truthful, and these are the righteous.
Muhammad Asad (The Message Of Quran)
2:177 True piety does not consist in turning your faces towards the east or the west143 - but truly pious is he who believes in God, and the Last Day; and the angels, and revelation,144 and the prophets; and spends his substance - however much he himself may cherish - it - upon his near of kin, and the orphans, and the needy, and the wayfarer,145 and the beggars, and for the freeing of human beings from bondage;146 and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.

Note 143
Thus, the Qur'an stresses the principle that mere compliance with outward forms does not fulfil the requirements of piety. The reference to the turning of one's face in prayer in this or that direction flows from the passages which dealt, a short while ago, with the question of the qiblah.

Note 144
In this context, the term "revelation" (al-kitab) carries, according to most of the commentators, a generic significance: it refers to the fact of divine revelation as such. As regards belief in angels, it is postulated here because it is through these spiritual beings or force's (belonging to the realm of al-ghayb, i.e., the reality which is beyond the reach of human perception) that God reveals His will to the prophets and, thus, to mankind at large.

Note 145
The expression ibn as-sabil (lit., "son of the road") denotes any person who is far from his home, and especially one who, because of this circumstance, does not have sufficient means of livelihood at his disposal (cf. Lane IV, 1302). In its wider sense it describes a person who, for any reason whatsoever, is unable to return home either temporarily or permanently: for instance, a political exile or refugee.

Note 146
Ar-raqabah (of which ar-riqab is the plural) denotes, literally, "the neck", and signifies also the whole of a human person. Metonymically, the expression fi 'r-riqab denotes "in the cause of freeing human beings from bondage", and applies to both the ransoming of captives and the freeing of slaves. By including this kind of expenditure within the essential acts of piety, the Qur'an implies that the freeing of people from bondage - and, thus, the abolition of slavery - is one of the social objectives of Islam. At the time of the revelation of the Qur'an, slavery was an established institution throughout the world, and its sudden abolition would have been economically impossible. In order to obviate this difficulty, and at the same time to bring about an eventual abolition of all slavery, the Qur'an ordains in 8:67 that henceforth only captives taken in a just war (jihad) may be kept as slaves. But even with regard to persons enslaved in this or-before the revelation of 8 : 67-in any other way, the Qur'an stresses the great merit inherent in the freeing of slaves, and stipulates it as a means of atonement for various transgressions (see, e.g., 4:92, 5:89, 58:3). In addition, the Prophet emphatically stated on many occasions that, in the sight of God, the unconditional freeing of a human being from bondage is among the most praiseworthy acts which a Muslim could perform. (For a critical discussion and analysis of all the authentic Traditions bearing on this problem, see Nayl al-Awtar VI, 199 ff.)
Rashad Khalifa (The Final Testament)
Righteousness Defined2:177 Righteousness is not turning your faces towards the east or the west. Righteous are those who believe in GOD, the Last Day, the angels, the scripture, and the prophets; and they give the money, cheerfully, to the relatives, the orphans, the needy, the traveling alien, the beggars, and to free the slaves; and they observe the Contact Prayers (Salat) and give the obligatory charity (Zakat); and they keep their word whenever they make a promise; and they steadfastly persevere in the face of persecution, hardship, and war. These are the truthful; these are the righteous.,
Shabbir Ahmed (Quran As It Explains Itself)
2:177 (One consequence of this schism is their pre-occupation with rituals, with each sect leaving the revelation aside and taking delight in its own set of dogmas they call religion. 30:32) Righteousness and exponential development of the ‘self’ (‘al-Birr’) depends not on whether you turn your faces to East or West. But righteousness is that: (1) One has conviction in God, and (2) the Last Day, and (3) the Angels, and (4) the Book, and (5) the Prophets. And that one gives of his cherished wealth to: Family and relatives, orphans, widows, those left helpless in the society, and those whose hard-earned income fails to meet their basic needs, those whose running businesses have stalled, the ones who have lost their jobs, whose life has stalled for any reason, the disabled, the needy wayfarer, son of the street, the homeless, the one who travels for assistance, those who ask for help, and those whose necks are burdened with any kind of bondage, oppression, crushing debts and extreme hardship of labor. (And righteous are) those who strive to establish the institution of Salaat,(2:3, 2:153) And help set up the Economic System of Zakaat. They are true to their pledge whenever they make one. And they remain steadfast in physical or emotional distress and in times of peril. It is those who have proven themselves to be true, and it is those who live upright.123

Note 123
Belief in Books 4:136, 2:4, 3:91. Yateem, Miskeen, Ibn-is-Sabeel, Fir-Riqaab, carry all the meanings rendered above. Please note that this verse gives us the well-known Five Articles of Faith. But belief in Taqdeer = Predetermined destiny, has been interjected in the fabricated Ajami Ahadith as the sixth article of faith by ‘Imams’, making Muslims fatalistic in their thought and behavior. The Qur’an nowhere mentions Taqdeer or the predestined fates of individuals. Qadar or Taqdeer always denote the law, the due measure of all things appointed by God. And man determines his own destiny by following or defying those laws

2:178 يايها الذين ءامنوا كتب عليكم القصاص فى القتلى الحر بالحر والعبد بالعبد والانثى بالانثى فمن عفى له من اخيه شىء فاتباع بالمعروف واداء اليه باحسن ذلك تخفيف من ربكم ورحمة فمن اعتدى بعد ذلك فله عذاب اليم

Transcription (English)
2:178 Ya ayyuha allatheena amanookutiba AAalaykumu alqisasu fee alqatla alhurrubialhurri waalAAabdu bialAAabdi waalonthabialontha faman AAufiya lahu min akheehi shay-on faittibaAAunbialmaAAroofi waadaon ilayhi bi-ihsaninthalika takhfeefun min rabbikum warahmatun famaniiAAtada baAAda thalika falahu AAathabunaleemun
Edip-Layth (Quran: A Reformist Translation)
Limitation to Capital Punishment via the Rule of Equivalency and Forgiveness2:178 O you who acknowledge, equivalent execution has been decreed for you in the cases of killings: the free for the free, the slave for the slave, and the female for the female. Whoever is forgiven anything by his brother, then it is to be followed with good deeds and kindness towards him; that is alleviation from your Lord, and a mercy. Whoever transgresses after that, he will have a painful retribution.48

Note 48

The Quran does not encourage the death penalty. Various rules are put in place to save lives, including the lives of murderers. The family of the victim might be satisfied with monetary compensation, which is encouraged by the Quran. Furthermore, the death penalty is not applicable to every murder case. For instance, if a woman kills a man or vice versa, the murderer cannot be sentenced to death; instead, the convict will be punished by society with a lighter punishment. If the murderer is not deemed a danger to society, monetary compensation or mandatory work might be more useful, productive, and rehabilitative than a prison sentence. The death penalty, like all criminal penalties, is not imposed and carried out by individuals, but by society and in accordance with accepted procedural rules. The so-called "honor killing" is a practice of ignorant and dishonorable people, and has nothing to do with islam.

The Monotheist Group (The Quran: A Monotheist Translation)
2:178 O you who believe, equivalence has been decreed for you in the case of those who are slain; the free for the free, and the slave for the slave, and the female for the female. Whoever is forgiven anything by his brother, then it is to be followed with kindness and goodness towards him; that is an alleviation from your Lord, and a mercy. Whoever transgresses after that, he will have a painful retribution.
Muhammad Asad (The Message Of Quran)
2:178 O YOU who have attained to faith! Just retribution is ordained for you in cases of killing: the free for the free, and the slave for the slave, and the woman for the woman.147 And if something [of his guilt] is remitted to a guilty person by his brother,148 this [remission] shall be adhered to with fairness, and restitution to his fellow-man shall be made in a goodly manner.149 This is an alleviation from your Sustainer, and an act of His grace. And for him who, none the less,150 wilfully transgresses the bounds of what is right, there is grievous suffering in store:

Note 147
After having pointed out that true piety does not consist in mere adherence to outward forms and rites, -the Qur'an opens, as it were, a new chapter relating to the problem of man's behaviour. Just as piety cannot become effective without righteous action, individual righteousness cannot become really effective in the social sense unless there is agreement within the community as to the social rights and obligations of its members: in other words, as to the practical laws which should govern the behaviour of the individual within the society and the society's attitude towards the individual and his actions. This is the innermost reason why legislation plays so great a role within the ideology of Islam, and why the Qur'an consistently intertwines its moral and spiritual exhortation with ordinances relating to practical aspects of social life. Now one of the main problems facing any society is the safeguarding of the lives and the individual security of its members: and so it is understandable that laws relating to homicide and its punishment are dealt with prominently at this place. (It should be borne in mind that "The Cow" was the first surah revealed in Medina , that is, at the time when the Muslim community had just become established as an independent social entity.) As for the term qisas occurring at the beginning of the above passage, it must be pointed out that-according to all the classical commentators-it is almost synonymous with musawah, i.e., "making a thing equal [to another thing]": in this instance, making the punishment equal (or appropriate) to the crime -a meaning which is best rendered as "just retribution" and not (as has been often, and erroneously, done) as "retaliation". Seeing that the Qur'an speaks here of "cases of killing" (fi 'I-qatla, lit., "in the matter of the killed") in general, and taking into account that this expression covers all possible cases of homicide -premeditated murder, murder under extreme provocation, culpable homicide, accidental manslaughter, and so forth-it is obvious that the taking of a life for a life (implied in the term "retaliation") would not in every case correspond to the demands of equity. (This has been made clear, for instance, in 4:92, where legal restitution for unintentional homicide is dealt with.) Read in conjunction with the term "just retribution" which introduces this passage, it is clear that the stipulation "the free for the free, the slave for the slave, the woman for the woman" cannot - and has not been intended to - be taken in its literal, restrictive sense: for this would preclude its application to many cases of homicide, e.g., the killing of a free man by a slave, or of a woman by a man, or vice-versa. Thus, the above stipulation must be regarded as an example of the elliptical mode of expression (ijaz) so frequently employed in the Qur'an, and can have but one meaning, namely: "if a free man has committed the crime, the free man must be punished; if a slave has committed the crime. ..", etc.-in other words, whatever the status of the guilty person, he or she (and he or she alone) is to be punished in a manner appropriate to the crime.

Note 148
Lit., "and he to whom [something] is remitted by his brother". There is no linguistic justification whatever for attributing-as some of the commentators have done-the pronoun "his" to the victim and, thus, for assuming that the expression "brother" stands for the victim's "family" or "blood relations". The pronoun "his" refers, unquestionably, to the guilty person; and since there is no reason for assuming that by "his brother" a real brother is meant, we cannot escape the conclusion that it denotes here "his brother in faith" of "his fellow-man" -in either of which terms the whole community is included. Thus, the expression "if something is remitted to a guilty person by his brother" (i.e., by the community or its legal organs) may refer either to the establishment of mitigating circumstances in a case of murder, or to the finding that the case under trial falls within the categories of culpable homicide or manslaughter - in which cases no capital punishment is to be exacted and restitution is to be made by the payment of an indemnity called diyyah (see 4:92) to the relatives of the victim. In consonance with the oft-recurring Qur'anic exhortation to forgiveness and forbearance, the "remission" mentioned above may also (and especially in cases of accidental manslaughter) relate to a partial or even total waiving of any claim to indemnification.

Note 149
Lit., "and restitution to him in a goodly manner", it being understood that the pronoun in ilayhi ("to him") refers to the "brother in faith" or "fellow-man" mentioned earlier in this sentence. The word ada (here translated as "restitution") denotes an act of acquitting oneself of a duty or a debt (cf. Lane I, 38), and stands here for the act of legal reparation imposed on the guilty person. This reparation or restitution is to be made "in a goodly manner" -by taking into account the situation of the accused and, on the latter's part, by acquitting himself of his obligation willingly and sincerely (cf. ManarII, 129).

Note 150
Lit., "after this"- i.e., after the meaning of what constitutes "just retribution" (qisas) has been made clear in the above ordinance (Razi).
Rashad Khalifa (The Final Testament)
Discouraging Capital Punishment2:178 O you who believe, equivalence is the law decreed for you when dealing with murder - the free for the free, the slave for the slave, the female for the female. If one is pardoned by the victim's kin, an appreciative response is in order, and an equitable compensation shall be paid. This is an alleviation from your Lord and mercy. Anyone who transgresses beyond this incurs a painful retribution.31 ,

Note 31
The Quran clearly discourages capital punishment. Every kind of excuse is provided to spare lives, including the life of the murderer. Thevictim's kin may find it better, under certain circumstances, to spare thelife of the murderer in exchange for an equitable compensation. Also capitalpunishment is not applicable if, for example, a woman kills a man, or viceversa.
Shabbir Ahmed (Quran As It Explains Itself)
2:178 (Security of life is the cornerstone of a civilized society.) O You who have chosen to be graced with belief! The law of Just Recompense (Qisaas) has been prescribed for you in dealing with murder. If a free person has committed murder, that free person will face the law. If a servant has committed murder, that servant will face the law. And if a woman has committed murder, that woman will face the law. If the victim’s kin pardons the guilty, the murderer must be appreciative and pay an equitable compensation to the kin in handsome gratitude. This pardon is a concession and mercy from your Lord. Whoever, after this, trespasses this law will have an awful doom in the Court of God.124

Note 124
Equitable compensation takes into account the financial situation of the accused. For unintentional murder and other details, see 4:92, 5:32, 17:33, 42:40. Color, creed, race, status or gender of the victim or the offender will have no bearing before the Justice System

2:179 ولكم فى القصاص حيوة ياولى الالبب لعلكم تتقون

Transcription (English)
2:179 Walakum fee alqisasi hayatunya olee al-albabi laAAallakum tattaqoona
Edip-Layth (Quran: A Reformist Translation)
2:179 Through equivalent execution, you will be protecting life, O you who possess intelligence, that you may be righteous.
The Monotheist Group (The Quran: A Monotheist Translation)
2:179 And through equivalence you will be protecting life, O you who possess intelligence, that you may be righteous.
Muhammad Asad (The Message Of Quran)
2:179 for, in [the law of] just retribution, O you who are endowed with insight, there is life for you, so that you might remain conscious of God!151

Note 151
I.e., "there is a safeguard for you, as a community, so that you might be able to live in security, as God wants you to live". Thus, the objective of qisas is the protection of the society, and not "revenge".
Rashad Khalifa (The Final Testament)
2:179 Equivalence is a life saving law for you, O you who possess intelligence, that you may be righteous.,
Shabbir Ahmed (Quran As It Explains Itself)
2:179 There is life for you in the law of Just Recompense, O You who use your intellect! This is so that you may live in security.125

Note 125
So, Qisaas is a deterrent and not revenge

2:180 كتب عليكم اذا حضر احدكم الموت ان ترك خيرا الوصية للولدين والاقربين بالمعروف حقا على المتقين

Transcription (English)
2:180 Kutiba AAalaykum itha hadaraahadakumu almawtu in taraka khayran alwasiyyatulilwalidayni waal-aqrabeena bialmaAAroofi haqqanAAala almuttaqeena
Edip-Layth (Quran: A Reformist Translation)
Write a Will2:180 It is decreed for you that if death should come to any of you, that it is best if he/she leaves a property, then a will should be for parents and relatives, according to recognized norms. This is due right for the righteous.49

Note 49

The sectarian teachings claim that this verse was abrogated by hadith stating, "there is no more leaving inheritance through will for relatives." Prophet Muhammed will complain about those who have traded the Quran with fabricated hadith (25:30).

The Monotheist Group (The Quran: A Monotheist Translation)
2:180 It is decreed for you that if death should come to any of you, that it is best if he leaves a will for his family and relatives out of goodness; this is a truth for the righteous.
Muhammad Asad (The Message Of Quran)
2:180 IT IS ordained for you, when death approaches any of you and he is leaving behind much wealth, to make bequests in favour of his parents and [other] near of kin in accordance with what is fair:152 I this is binding on all who are conscious of God.

Note 152
The word khayr occurring in this sentence denotes "much wealth" and not simply "property": and this explains the injunction that one who leaves much wealth behind should make bequests to particularly deserving members of his family in addition to - and preceding the distribution of-the legally-fixed shares mentioned in 4:11. This interpretation of khayr is supported by sayings of `a'ishah and `Ali ibn Abi Talib, both of them referring to this particular verse (cf. Zamakhshari and Baydawi).
Rashad Khalifa (The Final Testament)
Write A Will2:180 It is decreed that when death approaches, you shall write a will for the benefit of the parents and relatives, equitably. This is a duty upon the righteous.,
Shabbir Ahmed (Quran As It Explains Itself)
2:180 Regarding proper dispensation of property, it is prescribed for you, before death approaches any of you, and he is leaving behind much wealth, that he set up a will for parents and family in a decent, equitable manner. This is a binding duty on the upright.126

Note 126
Any oversight or leftover from the will shall be distributed according to portions Divinely assigned in 4:11. Please remember that most Muslims forget this point, and some ‘authorities’ even revoke 2:180! How can a father will to impart equal portions to two of his sons when one of them might be righteous and needy, and the other one wicked and prodigal? ‘When death approaches any of you’ carries the reminder that it is always close and unpredictable. At the same time, it takes into account the final assets of a person

2:181 فمن بدله بعدما سمعه فانما اثمه على الذين يبدلونه ان الله سميع عليم

Transcription (English)
2:181 Faman baddalahu baAAda ma samiAAahufa-innama ithmuhu AAala allatheenayubaddiloonahu inna Allaha sameeAAun AAaleemun
Edip-Layth (Quran: A Reformist Translation)
2:181 Whoever alters it after having heard, the sin will be upon those who alter it. God is Hearer, Omniscient.
The Monotheist Group (The Quran: A Monotheist Translation)
2:181 Whoever alters it after having heard it, then the sin will be upon those who alter it. God is Hearer, Knowledgeable.
Muhammad Asad (The Message Of Quran)
2:181 And if anyone alters such a provision._ after having come to know it, the sin of acting thus shall fall only upon those who have altered it.153 Verily, God is all-hearing, all-knowing.

Note 153
Lit., "and as for him who alters it" -i.e., after the testator's death- "after having heard it, the sin thereof is only upon those who alter it": that is, not on anyone who may have unwittingly benefited by this alteration. It is to be noted that the verb sami'a (lit., "he heard") has also the connotation of "he came to know".
Rashad Khalifa (The Final Testament)
2:181 If anyone alters a will he had heard, the sin of altering befalls those responsible for such altering. GOD is Hearer, Knower.,
Shabbir Ahmed (Quran As It Explains Itself)
2:181 If anyone tampers with a will after hearing it, the guilt befalls those responsible for altering it. Certainly, God is Hearer, Knower.127

Note 127
A will shall be attested by two trustworthy witnesses. 5:106

2:182 فمن خاف من موص جنفا او اثما فاصلح بينهم فلا اثم عليه ان الله غفور رحيم

Transcription (English)
2:182 Faman khafa min moosinjanafan aw ithman faaslaha baynahum falaithma AAalayhi inna Allaha ghafoorun raheemun
Edip-Layth (Quran: A Reformist Translation)
2:182 If anyone fears deviation or sin from his beneficiary, then he does not commit sin by reconciling what is between them. God is Forgiving, Compassionate.
The Monotheist Group (The Quran: A Monotheist Translation)
2:182 If anyone fears harm or sin from his beneficiary, then reconcile what is between them. God is Forgiving, Merciful.
Muhammad Asad (The Message Of Quran)
2:182 If, however, one has reason to fear that the testator has committed a mistake or a [deliberate] wrong, and thereupon brings about a settlement between the heirs,154 he will incur no sin [thereby]. Verily, God is much-forgiving, a dispenser of grace.

Note 154
Lit., "between them" - i.e., a settlement overriding the testamentary provisions which, by common consent of the parties concerned, are considered unjust.
Rashad Khalifa (The Final Testament)
2:182 If one sees gross injustice or bias on the part of a testator, and takes corrective action to restore justice to the will, he commits no sin. GOD is Forgiver, Most Merciful.,
Shabbir Ahmed (Quran As It Explains Itself)
2:182 (The one who makes a will, the testator, is likely to make errors.) So, if anyone, who has heard the will, fears some bias or diminishing of a due right, and then makes a mutually acceptable correction between the concerned parties, he will not be harming himself. Indeed, God is Absolver of imperfections, Source of all beneficence.128

Note 128
Ithm = A violation that drags down human potential or harms the ‘self’

2:183 يايها الذين ءامنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون

Transcription (English)
2:183 Ya ayyuha allatheena amanookutiba AAalaykumu alssiyamu kamakutiba AAala allatheena min qablikum laAAallakumtattaqoona
Edip-Layth (Quran: A Reformist Translation)
Fasting2:183 O you who acknowledge, fasting is decreed for you as it was decreed for those before you that perhaps you may be righteous.50

Note 50

Fasting, like timely prayers, the annual conference in Mecca and purification of blessings via sharing, originates from Abraham (22:73, 78). We are informed of any modification or correction in the ritual. For instance, verse 2:187 gives permission for sexual intercourse during the nights of Ramadan. Furthermore, the sectarian penalty of 60-day fasting for breaking the fast before sunset contradicts the Quran. The Quran makes no such distinction and considers breaking the fast before sunset to be equivalent to not fasting at all; it suggests a one-day-for-one-day make up for the days missed.

The Monotheist Group (The Quran: A Monotheist Translation)
2:183 O you who believe, fasting has been decreed for you as it was decreed for those before you, perhaps you may be righteous.
Muhammad Asad (The Message Of Quran)
2:183 O YOU who have attained to faith! Fasting is ordained for you as it was ordained for those before you, so that you might remain conscious of God:
Rashad Khalifa (The Final Testament)
Fasting Emphasized and Modified2:183 O you who believe, fasting is decreed for you, as it was decreed for those before you, that you may attain salvation.32 ,

Note 32
Like all duties in Submission, fasting was decreed through Abraham (22:78, Appendices 9 & 15). Prior to revelation of the Quran,sexual intercourse was prohibited throughout the fasting period. This ruleis modified in 2:187 to allow intercourse during the nights of Ramadan.
Shabbir Ahmed (Quran As It Explains Itself)
2:183 (Creating an ideal society requires discipline and self-restraint among the individuals.) O You who have chosen to be graced with belief! A collective exercise of ‘Saum’ or self-control is prescribed for you as it was prescribed for those before you so that you become empowered against evil.129

Note 129
I have translated ‘Saum’ as self-control instead of the common ‘fasting’ since it involves more than fasting, such as abstaining from intimate husband-wife relationship. Saum = Self control = Abstinence = Collective Exercise of Self-restraint by the Society = A conscious collective effort to desist from common vices such as impatience, anger, unfair criticism, envy, impolite conversation or conduct, etc. Taqwa = Journeying in security = Being careful = Becoming empowered against evil = To avoid overstepping the Laws = Exercising caution = Strengthening one’s ’self’ = Preserving the ’self’ against deterioration = Good conduct

2:184 اياما معدودت فمن كان منكم مريضا او على سفر فعدة من ايام اخر وعلى الذين يطيقونه فدية طعام مسكين فمن تطوع خيرا فهو خير له وان تصوموا خير لكم ان كنتم تعلمون

Transcription (English)
2:184 Ayyaman maAAdoodatin faman kanaminkum mareedan aw AAala safarin faAAiddatun minayyamin okhara waAAala allatheena yuteeqoonahufidyatun taAAamu miskeenin faman tatawwaAAakhayran fahuwa khayrun lahu waan tasoomoo khayrun lakum inkuntum taAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:184 A number of days. Whoever of you is ill or traveling, then the same number from different days; and as for those who can do so but with difficulty, they may redeem by feeding the needy. Whoever does good voluntarily, it is better for him. If you fast, it is better for you if you knew.
The Monotheist Group (The Quran: A Monotheist Translation)
2:184 A few number of days. Whoever of you is ill or traveling, then the same number from different days. As for those who can do so but with difficulty, they may redeem by feeding the needy. And whoever does good voluntarily, then it is better for him. And if you fast it is better for you if only you knew.
Muhammad Asad (The Message Of Quran)
2:184 [fasting] during a certain number of days.155 But whoever of you is ill, or on a journey, [shall fast instead for the same] number of other days; and [in such cases] it is incumbent upon those who can afford it to make sacrifice by feeding a needy person.156 And whoever does more good than he is bound to do157 does good unto himself thereby; for to fast is to do good unto yourselves - if you but knew it.

Note 155
I.e., during the twenty-nine or thirty days of Ramadan, the ninth month of the Islamic lunar calendar (see next verse). It consists of a total abstention from food, drink and sexual intercourse from dawn until sunset. As the Qur'an points out, fasting has been widely practiced at all times of man's religious history. The extreme rigour and the long duration of the Islamic fast-which is incumbent on every healthy adult, man or woman - fulfils, in addition to the general aim of spiritual purification, a threefold purpose: (1) to commemorate the beginning of the Qur'anic revelation, which took place in the month of Ramadan about thirteen years before the Prophet's exodus to Medina; (2) to provide an exacting exercise of self-discipline; and (3) to make everyone realize, through his or her own experience, how it feels to be hungry and thirsty, and thus to gain a true appreciation of the needs of the poor.

Note 156
This phrase has been subject to a number of conflicting and sometimes highly laboured interpretations. My rendering is based on the primary meaning of alladhina yutiqunahu ("those who are capable of it" or "are able to do it" or "can afford it"), with the pronoun hu relating to the act of "feeding a needy person".

Note 157
Some commentators are of the opinion that this refers to a voluntary feeding of more than one needy person, or to feeding the needy for more than the number of days required by the above ordinance. Since, however, the remaining part of the sentence speaks of the benefits of fasting as such, it is more probable that "doing more good than one is bound to do" refers, in this context, to supererogatory fasting (such as the Prophet sometimes undertook) apart from the obligatory one during the month of Ramadan.
Rashad Khalifa (The Final Testament)
2:184 Specific days (are designated for fasting); if one is ill or traveling, an equal number of other days may be substituted. Those who can fast, but with great difficulty, may substitute feeding one poor person for each day of breaking the fast. If one volunteers (more righteous works), it is better. But fasting is the best for you, if you only knew.,
Shabbir Ahmed (Quran As It Explains Itself)
2:184 Just for a fixed number of days. But if any of you is sick or is on a journey, he may make up the same number of days later. For those who can go through ‘Saum’ only with hardship, there is an alternative: the feeding of an indigent. But the one who gives more on his own volition, it will be good for him. However, going through the training program of ‘Saum’ is good for you if you knew better.

2:185 شهر رمضان الذى انزل فيه القرءان هدى للناس وبينت من الهدى والفرقان فمن شهد منكم الشهر فليصمه ومن كان مريضا او على سفر فعدة من ايام اخر يريد الله بكم اليسر ولا يريد بكم العسر ولتكملوا العدة ولتكبروا الله على ما هدىكم ولعلكم تشكرون

Transcription (English)
2:185 Shahru ramadana allatheeonzila feehi alqur-anu hudan lilnnasiwabayyinatin mina alhuda waalfurqanifaman shahida minkumu alshshahra falyasumhu waman kanamareedan aw AAala safarin faAAiddatun min ayyaminokhara yureedu Allahu bikumu alyusra wala yureedubikumu alAAusra walitukmiloo alAAiddata walitukabbiroo AllahaAAala ma hadakum walaAAallakum tashkuroona
Edip-Layth (Quran: A Reformist Translation)
2:185 The month of Ramadan, in which the Quran was sent down as a guide to the people and a clarification of the guidance and the criterion. Therefore, those of you who witness the month shall fast it. Whoever is ill or traveling, then the same number from different days. God wants to bring you ease and not to bring you hardship; and so that you may complete the count, and glorify God because He has guided you, that you may be thankful.
The Monotheist Group (The Quran: A Monotheist Translation)
2:185 The month of Ramadhan, in which the Qur'an was revealed; as a guide to the people and clarities from the guidance and the Criterion. Whoever of you witnesses the month, then let him fast it. And whoever is ill or traveling, then the same number from different days. God wants to bring you ease and not to bring you hardship; and so that you may complete the count, and magnify God for what He has guided you, that you may be thankful.
Muhammad Asad (The Message Of Quran)
2:185 It was the month of Ramadan in which the Qur'an was [first] bestowed from on high as a guidance unto man and a self-evident proof of that guidance, and as the standard by which to discern the true from the false. Hence, whoever of you lives to see158 this month shall fast throughout it; but he that is ill, or on a journey, [shall fast instead for the same] number of other days. God wills that you shall have ease, and does not will you to suffer hardship; but [He desires] that you complete the number [of days required], and that you extol God for His having guided you aright, and that you render your thanks [unto Him].

Note 158
Lit., "witnesses" or "is present in".
Rashad Khalifa (The Final Testament)
2:185 Ramadan is the month during which the Quran was revealed, providing guidance for the people, clear teachings, and the statute book. Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days. GOD wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify GOD for guiding you, and to express your appreciation.,
Shabbir Ahmed (Quran As It Explains Itself)
2:185 The month of Ramadhanhas been chosen for this collective training since this is the month in which the Qur’an was revealed, a Guidance for mankind, clearly explaining the ‘why’ of every Rule. And it is the Criterion of right and wrong. Hence, whoever witnesses this month (while he is well and at home) should participate in the program of ‘Saum’. But if any of you is sick or on a journey, let him practice ‘Saum’ for the same number of days later. God desires for you ease and He desires for you no hardship. The postponement is to enable you to complete the period. The objective of this training is to establish the supremacy of God (on earth) for, He has shown you a well-lighted road for you to show gratitude.130

Note 130
The entire Qur’an was revealed upon the Prophet’s heart ‘down-loaded’ in Ramadhan of 610 CE in the order as we see today. Thereafter, it was conveyed to people in stages. The concepts therein are not defunct theories and empty hypotheses. It has a Permanent Universal Code of Values and Laws. The yearly training of ‘Saum’ Abstinence in this month connects the Message with intensive reflection and study. Note: The Qur’an does not forbid menstruating women from praying or participating in the program of Abstinence. However, a menstruating woman may be considered unwell. The only thing forbidden by the Qur’an during menstruation is intimate husband-wife relationship. In addition, a pregnant woman may be exempted from fasting to avoid dehydration of the fetus. Shukrdoes not mean just verbal thanks. It involves showing gratitude in practice by sharing the God-given bounties with others. It also denotes fulfillment of one’s noble efforts. 2:87, 2:183, 2:222, 2:233, 7:189, 9:32, 14:1, 16:2, 17:85, 26:193, 31:14, 42:52, 44:1, 46:15, 53:13, 70:4, 81:17, 97:1, ‘Saum’ 2:183. It is interesting to recall the Lord’s Prayer in the Bible about Supremacy of God on earth. Luke 11:2 … Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth

2:186 واذا سالك عبادى عنى فانى قريب اجيب دعوة الداع اذا دعان فليستجيبوا لى وليؤمنوا بى لعلهم يرشدون

Transcription (English)
2:186 Wa-itha saalaka AAibadeeAAannee fa-innee qareebun ojeebu daAAwata alddaAAiitha daAAani falyastajeeboo lee walyu/minoo beelaAAallahum yarshudoona
Edip-Layth (Quran: A Reformist Translation)
2:186 If My servants ask you about Me, I am near answering the calls of those who call to Me. So let them respond to Me and acknowledge Me that they may be guided.
The Monotheist Group (The Quran: A Monotheist Translation)
2:186 And if My servants ask you about Me, I am near answering the calls of those who call to Me. So let them respond to Me and believe in Me that they may be guided.
Muhammad Asad (The Message Of Quran)
2:186 AND IF My servants ask thee about Me - behold, I am near; I respond to the call of him who calls, whenever he calls unto Me: let them, then, respond unto Me, and believe in Me, so that they might follow the right way.
Rashad Khalifa (The Final Testament)
God Answers the Prayers of "His Servants"2:186 When My servants ask you about Me, I am always near. I answer their prayers when they pray to Me. The people shall respond to Me and believe in Me, in order to be guided.,
Shabbir Ahmed (Quran As It Explains Itself)
2:186 (This training program has nothing to do with asceticism. The mystics think that self-denial will bring them close to God.) So, when My servants ask you about Me, surely, I am Near. I respond to the prayer of the suppliant when he calls unto Me. Let them also listen to My call, and believe in Me, so that they may be led aright.131

Note 131
God’s response: A sincere caller will be shown the right direction. The caller may experience a change, feeling comforted and motivated. Du’a, as a Cause, may interact with countless Divine laws in nature to produce the Effect. And the Qur’an has answers to all their questions. 3:193, 7:56, 8:24, 32:15, 40:60, 42:25, 45:22, 47:7

2:187 احل لكم ليلة الصيام الرفث الى نسائكم هن لباس لكم وانتم لباس لهن علم الله انكم كنتم تختانون انفسكم فتاب عليكم وعفا عنكم فالن بشروهن وابتغوا ما كتب الله لكم وكلوا واشربوا حتى يتبين لكم الخيط الابيض من الخيط الاسود من الفجر ثم اتموا الصيام الى اليل ولا تبشروهن وانتم عكفون فى المسجد تلك حدود الله فلا تقربوها كذلك يبين الله ءايته للناس لعلهم يتقون

Transcription (English)
2:187 Ohilla lakum laylata alssiyamialrrafathu ila nisa-ikum hunna libasunlakum waantum libasun lahunna AAalima Allahuannakum kuntum takhtanoona anfusakum fatabaAAalaykum waAAafa AAankum faal-ana bashiroohunnawaibtaghoo ma kataba Allahu lakum wakuloo waishraboohatta yatabayyana lakumu alkhaytu al-abyadumina alkhayti al-aswadi mina alfajri thumma atimmoo alssiyamaila allayli wala tubashiroohunna waantum AAakifoonafee almasajidi tilka hudoodu Allahi falataqrabooha kathalika yubayyinu Allahu ayatihililnnasi laAAallahum yattaqoona
Edip-Layth (Quran: A Reformist Translation)
2:187 It has been made lawful for you during the night of fasting to approach your women sexually. They are a garment for you and you are a garment for them. God knows that you used to betray yourselves so He has accepted your repentance, and forgiven you; now you may approach them and seek what God has written for you. You may eat and drink until the white thread is distinct from the black thread of dawn; then you shall complete the fast until night; and do not approach them while you are devoted in the temples. These are God's boundaries, so do not transgress them. It is thus that God makes His signs clear to the people that they may be righteous.51

Note 51

In the language of the Quran, the word layl (translated as night) is used to mark the period from sunset to sunrise.

The Monotheist Group (The Quran: A Monotheist Translation)
2:187 It has been made lawful for you during the night of fasting to approach your women sexually. They are a garment for you and you are a garment for them. God knows that you used to betray your souls so He has accepted your repentance, and forgiven you; now you may approach them and seek what God has written for you. And you may eat and drink until the white thread is distinct from the black thread of dawn; then you shall complete the fast until night; and do not approach them while you are devoted in the temples. These are the boundaries of God, so do not transgress them. It is thus that God clarifies His revelations to the people who they may be righteous.
Muhammad Asad (The Message Of Quran)
2:187 IT IS lawful for you to go in unto your wives during the night preceding the [day's] fast: they are as a garment for you, and you are as a garment for them. God is aware that you would have deprived yourselves of this right,159 and so He has turned unto you in His mercy and removed this hardship from you. Now, then, you may lie with them skin to skin, and avail yourselves of that which God has ordained for you,160 and eat and drink until you can discern the white streak of dawn against the blackness of night,161 and then resume fasting until nightfall; but do not lie with them skin to skin when you are about to abide in meditation in houses of worship.162 These are the bounds set by God: do not, then, offend against them - [for] it is thus that God makes clear His messages unto mankind, so that they might remain conscious of Him.

Note 159
Lit., "deceived" of "defrauded yourselves [in this respect]": an allusion to the idea prevalent among the early Muslims, before the revelation of this verse, that during the period of fasting all sexual intercourse should be avoided, even at night-time, when eating and drinking are allowed (Razi). The above verse removed this misconception.

Note 160
Lit., "and seek that which God has ordained for you": an obvious stress on the God-willed nature of sexual life.

Note 161
Lit., "the white line of dawn from the black line [of night]". According to all Arab philologists, the "black line" (al-khayt al'-aswad) signifies "the blackness of night" (Lane II, 831); and the expression al-khaytan ("the two lines" or "streaks") denotes "day and night" (Lisan al-'Arab).

Note 162
It was the practice of the Prophet to spend several days and nights during Ramadan-and occasionally also at other times - in the mosque, devoting himself to prayer and meditation to the exclusion of all worldly activities; and since he advised his followers as well to do this from time to time, seclusion in a mosque for the sake of meditation, called i'tikaf, has become a recognized though optional- mode of devotion among Muslims, especialy during the last ten days of Ramadan.
Rashad Khalifa (The Final Testament)
2:187 Permitted for you is sexual intercourse with your wives during the nights of fasting. They are the keepers of your secrets, and you are the keepers of their secrets. GOD knew that you used to betray your souls, and He has redeemed you, and has pardoned you. Henceforth, you may have intercourse with them, seeking what GOD has permitted for you. You may eat and drink until the white thread of light becomes distinguishable from the dark thread of night at dawn. Then, you shall fast until sunset. Sexual intercourse is prohibited if you decide to retreat to the masjid (during the last ten days of Ramadan). These are GOD's laws; you shall not transgress them. GOD thus clarifies His revelations for the people, that they may attain salvation.,
Shabbir Ahmed (Quran As It Explains Itself)
2:187 (‘Saum’ is only for the daytime.) It is lawful for you to go to your wives on the night of the ‘Saum’. They are your garments and you are their garments - close to each other, source of mutual comfort, complementing each other, trustworthy and keepers of privacy, reason for décor, and redressers of faults. God knows that you would have deprived yourselves like ascetics, feeling guilty, and so He turns to you and pardons you (for your ascetic thoughts). So, you may have intimate relations with them. Seek all good that God has ordained for you. Eat and drink until you can discern the white streak of dawn against the black streak of night. Then complete the ‘Saum’ till the night appears. Do not have intimate relations with them while on special assignments in the Centers of the Divine System. These are the bounds set by God - so come not near violating them. Thus God explains His commands to mankind clearly, so that they understand and remain observant.132

Note 132
I’tikaaf = Special task = To be deputed = Extra duty = Unique assignment. ‘Aakifoon = Those on I’tikaaf. Unfortunately, under the Ajami alien influences, the concept given to I’tikaaf has reduced this Sublime Ordinance to ten days of ascetic and ritualistic isolation in a mosque in the third part of Ramadhan. Obviously, this invented practice violates the Qur’anic injunctions against monasticism and human rights. 57:27. Libaas= Garment = Raiment embraces all the meanings rendered. ‘Saum’ or Abstinence 2:183

2:188 ولا تاكلوا امولكم بينكم بالبطل وتدلوا بها الى الحكام لتاكلوا فريقا من امول الناس بالاثم وانتم تعلمون

Transcription (English)
2:188 Wala ta/kuloo amwalakumbaynakum bialbatili watudloo biha ilaalhukkami lita/kuloo fareeqan min amwali alnnasibial-ithmi waantum taAAlamoona
Edip-Layth (Quran: A Reformist Translation)
Unfair Financial Gains, Bribery and Corruption2:188 Do not consume your money between you unjustly by bribing the decision-makers so that you may consume a part of the other people's money sinfully while you know!52

Note 52

This verse, together with 42:38 and 59:7 and a few other verses, reminds us one of the most important principles for a just, peaceful, and prosperous society. Monarchies, dictatorships, oligarchies, or regimes where wealth and political power accumulates in the hands of a few, compromise the foundations of justice. A society with no justice cannot enjoy happiness. The biggest challenge for the Western world is the protection of democratic procedures from the corruptive power of money and separation of powers. When a government becomes the government of the wealthy, by the wealthy and for the wealthy, the interest of the nation and indirectly the interest of all of humanity is risked. Today, more than any time in history, there is interdependence among the nations of the world. Regardless of its location, reckless treatment of planet earth poisons everyone's atmosphere. Reckless production of weapons, regardless of its location, risks the security of all nations. The gap between rich and poor nations, and the aggressive militaristic adventures of powerful nations challenge the security of the entire world. This gap is augmented through imperialistic policies that use illicit methods, such as misinformation, jingoistic propaganda, puppet regimes, and overt and covert military operations. Because of technology, the Internet, global economy, and an increase in population, our world is quickly shrinking, and the consequences of neo-colonialism will be different. The oligarchs who have been engaging in state terrorism finally reaped a competition, an asymmetrical and unpredictable one. The injustice and corruption enjoyed by the world powers is generating and will continue to generate hatred, frustration, and resentment around the world. Those who have nothing to lose will make sure the rest lose their sleep. The world must take heed.

For a similar reminder, see the Old Testament, Deuteronomy 16:18-20 .

The Monotheist Group (The Quran: A Monotheist Translation)
2:188 And do not consume your money between you unjustly by bribing the decision makers so that you may consume a part of the money of other people sinfully while you know!
Muhammad Asad (The Message Of Quran)
2:188 AND DEVOUR NOT one another's possessions wrongfully, and neither employ legal artifices163 with a view to devouring sinfully, and knowingly, anything that by right belongs to others.164

Note 163
Lit., "and do not throw it to the judges" - i.e., with a view to being decided by them contrary to what is right (Zamakhshari , Baydawi).

Note 164
Lit., "a part of [other] people's possessions".
Rashad Khalifa (The Final Testament)
Bribery, Corruption Condemned2:188 You shall not take each others' money illicitly, nor shall you bribe the officials to deprive others of some of their rights illicitly, while you know.,
Shabbir Ahmed (Quran As It Explains Itself)
2:188 (When you abstain from the permissible during the annual training period, you empower yourselves to easily refrain from the forbidden.) So, knowingly, do not devour the wealth and property of one another in a wrongful manner, nor bribe the officials or the judges to deprive others of their rightful belongings. This kind of behavior drags down your own humanity and harms the collective welfare of the society.133

Note 133
Ithm carries all the meanings given in the last sentence

2:189 يسلونك عن الاهلة قل هى موقيت للناس والحج وليس البر بان تاتوا البيوت من ظهورها ولكن البر من اتقى واتوا البيوت من ابوبها واتقوا الله لعلكم تفلحون

Transcription (English)
2:189 Yas-aloonaka AAani al-ahillati qul hiya mawaqeetulilnnasi waalhajji walaysa albirrubi-an ta/too albuyoota min thuhooriha walakinnaalbirra mani ittaqa wa/too albuyoota min abwabihawaittaqoo Allaha laAAallakum tuflihoona
Edip-Layth (Quran: A Reformist Translation)
2:189 They ask you regarding the new moons, say, "They are a timing mechanism for the people as well as for the Pilgrimage." Piety is not that you would enter a home from its back, but piety is whoever is aware and comes to the homes through their main doors. Be conscientious of God that you may succeed.53

Note 53

"Do not enter homes from behind" is an idiom. Criticizing the opponent with ambiguous allegations and questions is not an efficient way of communicating; it causes animosity and misunderstanding.

The Monotheist Group (The Quran: A Monotheist Translation)
2:189 They ask you regarding the crescent moons, say: "They are a timing mechanism for the people and the Pilgrimage." And piety is not that you would enter a home from its back, but piety is whoever is righteous and comes to the homes from their main doors. And be aware of God that you may succeed.
Muhammad Asad (The Message Of Quran)
2:189 THEY WILL ASK thee about the new moons. Say: "They indicate the periods for [various doings of] mankind, including the pilgrimage."165 However, piety does not consist in your entering houses from the rear, [as it were,] but truly pious is he who is conscious of God.166 Hence, enter houses through their doors, and remain conscious of God, so that you might attain to a happy state.

Note 165
The reference, at this stage, to lunar months arises from the fact that the observance of several of the religious obligations instituted by Islam - like the fast of Ramadan, or the pilgrimage to Mecca (which is dealt with in verses 196-203)-is based on the lunar calendar, in which the months rotate through the seasons of the solar year. This fixation on the lunar calendar results in a continuous variation of the seasonal circumstances in which those religious observances are performed (e.g., the length of the fasting-period between dawn and sunset, heat or cold at the time of the fast or the pilgrimage), and thus in a corresponding, periodical increase or decrease of the hardship involved. In addition to this, reckoning by lunar months has a bearing on the tide and ebb of the oceans, as well as on human physiology (e.g., a woman's monthly courses -a subject dealt with later on in this surah).

Note 166
I.e., true piety does not consist in approaching questions of faith through a "back door", as it were - that is, through mere observance of the forms and periods set for the performance of various religious duties (cf. 2:177). However important these forms and time-limits may be in themselves, they do not fulfil their real purpose unless every act is approached through its spiritual "front door", that is, through God-consciousness. Since, metonymically, the word bab ("door") signifies "a means of access to, or of attainment of, a thing" (see Lane I, 272), the metaphor of "entering a house through its door" is often used in classical Arabic to denote a proper approach to a problem (Razi).
Rashad Khalifa (The Final Testament)
Do Not Beat Around the Bush2:189 They ask you about the phases of the moon! Say, "They provide a timing device for the people, and determine the time of Hajj." It is not righteous to beat around the bush; righteousness is attained by upholding the commandments and by being straightforward. You shall observe GOD, that you may succeed.,33

Note 33
The literal Quranic idiom says: "Do not enter the homes through the back doors." The question about the phases of the moon is an exampleof beating around the bush; there were bad ulterior motives behind thisquestion.
Shabbir Ahmed (Quran As It Explains Itself)
2:189 (Self-control is a life-long commitment extending beyond the month of Ramadhan.) They ask you (O Messenger) about the phases of the Moon. Say, “They are to help mankind determine certain seasons such as Hajj.” But know that righteousness can never be achieved by entering the System through the back door of ritualism. Only he who lives an upright life attains it. Enter the Divinely ordained Way of Life straightforward as you must enter houses through their gates. Live an upright life being mindful of God so that you may reap a rich harvest.134

Note 134
2:138, 2:177, 2:208. There is no such thing as a part-time Muslim

2:190 وقتلوا فى سبيل الله الذين يقتلونكم ولا تعتدوا ان الله لا يحب المعتدين

Transcription (English)
2:190 Waqatiloo fee sabeeli Allahiallatheena yuqatiloonakum wala taAAtadooinna Allaha la yuhibbu almuAAtadeena
Edip-Layth (Quran: A Reformist Translation)
War as Defense2:190 Fight in the cause of God against those who fight you, but do not transgress, God does not like the aggressors.54

Note 54

War is permitted only in self-defense. See 9:5; 5:32; 8:19; 60:7.

The Monotheist Group (The Quran: A Monotheist Translation)
2:190 And fight in the cause of God against those who fight you, but do not aggress, God does not love the aggressors.
Muhammad Asad (The Message Of Quran)
2:190 AND FIGHT in God's cause against those who wage war against you, but do not commit aggression-for, verily, God does not love aggressors.167 168 169

Note 167
This and the following verses lay down unequivocally that only self-defence (in the widest sense of the word) makes war permissible for Muslims. Most of the commentators agree in that the expression la ta'tadu signifies, in this context, "do not commit aggression"; while by al mu'tadin "those who commit aggression" are meant. The defensive character of a fight "in God's cause" - that is, in the cause of the ethical principles ordained by God - is, moreover, self-evident in the reference to "those who wage war against you", and has been still further clarified in 22:39 - "permission [to fight] is given to those against whom war is being wrongfully waged" - which, according to all available Traditions, constitutes the earliest (and therefore fundamental) Qur'anic reference to the question of jihad, or holy war (see Tabari and Ibn Kathir in their commentaries on 22: 39 ). That this early, fundamental principle of self-defence as the only possible justification of war has been maintained throughout the Qur'an is evident from 60:8, as well as from the concluding sentence of 4:91, both of which belong to a later period than the above verse.

Note 168
In view of the preceding ordinance, the injunction "slay them wherever you may come upon them" is valid only within the context of hostilities already in progress (Razi), on the understanding that "those who wage war against you" are the aggressors or oppressors (a war of liberation being a war "in God's cause"). The translation, in this context, of fitnah as "oppression" is justified by the application of this term to any affliction which may cause man to go astray and to lose his faith in spiritual values (cf. Lisan al-Arab).

Note 169
This reference to warfare in the vicinity of Mecca is due to the fact that at the time of the revelation of this verse the Holy City was still in the possession of the pagan Quraysh, who were hostile to the Muslims. However - as is always the case with historical references in the Qur'an - the above injunction has a general import, and is valid for all times and circumstances.
Rashad Khalifa (The Final Testament)
Rules of War2:190 You may fight in the cause of GOD against those who attack you, but do not aggress. GOD does not love the aggressors.34 ,

Note 34
All fighting is regulated by the basic rule in 60:8. Fighting is allowed strictly in self-defense, while aggression and oppression are stronglycondemned throughout the Quran.
Shabbir Ahmed (Quran As It Explains Itself)
2:190 (All mankind should agree upon and mark their calendars for four months of peacetime, the 12th lunar month of Pilgrimage to the third month. However, following of the Divine System of Life will meet with harsh opposition.) So, fight in the cause of God those who wage war against you, but do not commit aggression. God does not love aggressors.135

Note 135
2:194, 2:217, 4:91, 9:5, 9:36, 22:39, 60:8. Four months 2:194 of no wars in the world will train people toward achieving restraint and permanent peace for all. Mu’tadeen = Transgressors = Aggressors = Those who cross limits

2:191 واقتلوهم حيث ثقفتموهم واخرجوهم من حيث اخرجوكم والفتنة اشد من القتل ولا تقتلوهم عند المسجد الحرام حتى يقتلوكم فيه فان قتلوكم فاقتلوهم كذلك جزاء الكفرين

Transcription (English)
2:191 Waoqtuloohum haythuthaqiftumoohum waakhrijoohum min haythu akhrajookum waalfitnatuashaddu mina alqatli wala tuqatiloohum AAindaalmasjidi alharami hatta yuqatilookumfeehi fa-in qatalookum faoqtuloohum kathalikajazao alkafireena
Edip-Layth (Quran: A Reformist Translation)
2:191 Fight them wherever you meet them, and expel them from where they expelled you, and know that persecution is worse than being killed. Do not fight them at the Restricted Temple unless they fight you in it; if they fight you then fight them. Thus is the reward of those who do not appreciate.
The Monotheist Group (The Quran: A Monotheist Translation)
2:191 And kill them wherever you encounter them, and expel them from where they expelled you, and know that persecution is worse than being killed. And do not fight them at the Restricted Temple unless they fight you in it; if they fight you then kill them, thus is the recompense of the rejecters.
Muhammad Asad (The Message Of Quran)
2:191 And slay them wherever you may come upon them, and drive them away from wherever they drove you away - for oppression is even worse than killing.* And fight not against them near the Inviolable House of Worship unless they fight against you there first;* but if they fight against you, slay them: such shall be the recompense of those who deny the truth.
Rashad Khalifa (The Final Testament)
2:191 You may kill those who wage war against you, and you may evict them whence they evicted you. Oppression is worse than murder. Do not fight them at the Sacred Masjid, unless they attack you therein. If they attack you, you may kill them. This is the just retribution for those disbelievers.,
Shabbir Ahmed (Quran As It Explains Itself)
2:191 Subdue them regardless of their tribal affiliations, and drive them out of where they drove you out. For, persecution, (terror, torture, oppression) is a crime more grievous than killing. Do not fight against them near the Masjidof Security (a haven of amnesty) unless they attack you therein. But if they attack you there, then you shall fight against them. Such is the recompense for those who reject (the Standard of Peace).136

Note 136
Haith = Wherever = Whenever. Thaqif = Find out = Come to know. So, fight them regardless of your knowledge of their socio-geographic origins. The Masjid of Security in Makkah must be a safe Sanctuary, a model of amnesty, and a Meeting point for all mankind. 2:125, 2:144, 3:96, 5:2, 5:97, 9:18, 22:25, 48:25. Qatl = Kill = Bring low = Subdue = Fight = Attack = Slay = Strike = Defend

2:192 فان انتهوا فان الله غفور رحيم

Transcription (English)
2:192 Fa-ini intahaw fa-inna Allahaghafoorun raheemun
Edip-Layth (Quran: A Reformist Translation)
2:192 If they cease, then God is Forgiving, Compassionate.
The Monotheist Group (The Quran: A Monotheist Translation)
2:192 And if they cease, then God is Forgiving, Merciful.
Muhammad Asad (The Message Of Quran)
2:192 But if they desist-behold, God is much-forgiving, a dispenser of grace.
Rashad Khalifa (The Final Testament)
2:192 If they refrain, then GOD is Forgiver, Most Merciful.,
Shabbir Ahmed (Quran As It Explains Itself)
2:192 And if they desist, then, remember that God is Forgiving, Eternal Source of mercy.137

Note 137
People should take their ‘hue’ from God, and thus, they must be forgiving and compassionate. 2:138

2:193 وقتلوهم حتى لا تكون فتنة ويكون الدين لله فان انتهوا فلا عدون الا على الظلمين

Transcription (English)
2:193 Waqatiloohum hatta latakoona fitnatun wayakoona alddeenu lillahi fa-iniintahaw fala AAudwana illa AAala alththalimeena
Edip-Layth (Quran: A Reformist Translation)
2:193 Fight them so there is no more persecution, and so that the system is God's. If they cease, then there will be no aggression except against the wicked.55

Note 55

God's system is based on freedom of faith and expression. God's system recommends an egalitarian republic, and a federally secular system that allows multiple jurisdictions for different religious or non-religious groups. See 58:12 and 60:8.

The Monotheist Group (The Quran: A Monotheist Translation)
2:193 And fight them so there is no more persecution, and so that the system is for God. If they cease, then there will be no aggression except against the wicked.
Muhammad Asad (The Message Of Quran)
2:193 Hence, fight against them until there is no more oppression and all worship is devoted to God alone;170 but if they desist, then all hostility shall cease, save against those who [wilfully] do wrong.

Note 170
Lit., "and religion belongs to God [alone]" - i.e., until God can be worshipped without fear of persecution, and none is compelled to bow down in awe before another human being. (See also 22:40.) The term din is in this context more suitably translated as "worship" inasmuch as it comprises here both the doctrinal and the moral aspects of religion: that is to say, man's faith as well as the obligations arising from that faith.
Rashad Khalifa (The Final Testament)
2:193 You may also fight them to eliminate oppression, and to worship GOD freely. If they refrain, you shall not aggress; aggression is permitted only against the aggressors.,
Shabbir Ahmed (Quran As It Explains Itself)
2:193 So, fight them only until there is no more harassment, and Religion may be adopted for the sake of God alone. And if they desist, then let there be no hostility except against those who replace peace with aggression.138

Note 138
No compulsion or coercion in religion 2:256. Lillah = For the sake of God alone. Zulm = Displace something from its rightful place = Replace good with evil = Oppression = Relegation of the truth = Exploitation = Violation of human rights = Doing wrong to oneself or others = Choosing to do wrong

2:194 الشهر الحرام بالشهر الحرام والحرمت قصاص فمن اعتدى عليكم فاعتدوا عليه بمثل ما اعتدى عليكم واتقوا الله واعلموا ان الله مع المتقين

Transcription (English)
2:194 Alshshahru alharamu bialshshahrialharami waalhurumatu qisasunfamani iAAtada AAalaykum faiAAtadoo AAalayhibimithli ma iAAtada AAalaykum waittaqoo AllahawaiAAlamoo anna Allaha maAAa almuttaqeena
Edip-Layth (Quran: A Reformist Translation)
Follow the War Restrictions2:194 The Restricted Month is for the Restricted Month. The restrictions are mutual. Whoever attacks you, then you shall attack him the same as he attacked you; and be conscientious of God, and know that God is with the righteous.
The Monotheist Group (The Quran: A Monotheist Translation)
2:194 The restricted month may be met within the restricted month, and what is unlawful may be met with retaliation. Whoever attacks you, then you shall attack him the same as he attacked you; and be aware of God, and know that God is with the righteous.
Muhammad Asad (The Message Of Quran)
2:194 Fight during the sacred months if you are attacked:171 for a violation of sanctity is [subject to the law of] just retribution. Thus, if anyone commits aggression against you, attack him just as he has attacked you - but remain conscious of God, and know that God is with those who are conscious of Him.172

Note 171
This is a free rendering of the phrase "the sacred month for the sacred month", which is interpreted by all commentators in the sense given above. The "sacred months" during which, according to ancient Arab custom, all fighting was deemed utterly wrong, were the first, seventh, ; eleventh and twelfth months of the lunar calendar.

Note 172
Thus, although the believers are enjoined to fight back whenever they are attacked, the concluding words of the above verse make it clear that they must, when fighting, abstain from all atrocities, including the killing of non-combatants.
Rashad Khalifa (The Final Testament)
2:194 During the Sacred Months, aggression may be met by an equivalent response. If they attack you, you may retaliate by inflicting an equitable retribution. You shall observe GOD and know that GOD is with the righteous.,
Shabbir Ahmed (Quran As It Explains Itself)
2:194 You may fight during the Months of Peace and Security if you are attacked, for, a violation of sanctity will activate the law of Just retribution. So, the one who attacks you should expect retaliation in a like manner. Be mindful of God, and know that God is with those who live upright.139

Note 139
Temporary cessation of hostilities provides a cooling off period and it can avert war. History and Tafseersexpositions of the Qur’an report the four Months of Peacetime as the first, the seventh, the eleventh and the twelfth month of the Lunar Calendar. However, the Qur’an being the Ultimate authority specifies them differently. The four Months of Security begin with the Month of Pilgrimage, Zil-Hajjah, the 12th Lunar Month. 9:5, 9:36

2:195 وانفقوا فى سبيل الله ولا تلقوا بايديكم الى التهلكة واحسنوا ان الله يحب المحسنين

Transcription (English)
2:195 Waanfiqoo fee sabeeli Allahi walatulqoo bi-aydeekum ila alttahlukati waahsinooinna Allaha yuhibbu almuhsineena
Edip-Layth (Quran: A Reformist Translation)
2:195 Spend in the cause of God, but do not throw your resources to disaster. Do kindness, for God loves those who do kindness.
The Monotheist Group (The Quran: A Monotheist Translation)
2:195 And spend in the cause of God, but do not throw your resources to disaster. And do good, for God loves those who do good.
Muhammad Asad (The Message Of Quran)
2:195 And spend [freely] in God's cause, and let not your own hands throw you into destruction;173 and persevere in doing good: behold, God loves the doers of good.

Note 173
Le., "you might bring about your own destruction by withholding your personal and material contribution to this common effort".
Rashad Khalifa (The Final Testament)
2:195 You shall spend in the cause of GOD; do not throw yourselves with your own hands into destruction. You shall be charitable; GOD loves the charitable.,
Shabbir Ahmed (Quran As It Explains Itself)
2:195 (Defense of the Divine Order calls for sacrifice of wealth and person.) So, keep open your resources in the cause of God, and let not your own hands throw you into destruction. Be beneficent! Indeed, God loves the doers of good.140

Note 140
You might throw yourselves into destruction by withholding contributions to this noble cause

2:196 واتموا الحج والعمرة لله فان احصرتم فما استيسر من الهدى ولا تحلقوا رءوسكم حتى يبلغ الهدى محله فمن كان منكم مريضا او به اذى من راسه ففدية من صيام او صدقة او نسك فاذا امنتم فمن تمتع بالعمرة الى الحج فما استيسر من الهدى فمن لم يجد فصيام ثلثة ايام فى الحج وسبعة اذا رجعتم تلك عشرة كاملة ذلك لمن لم يكن اهله حاضرى المسجد الحرام واتقوا الله واعلموا ان الله شديد العقاب

Transcription (English)
2:196 Waatimmoo alhajja waalAAumratalillahi fa-in ohsirtum fama istaysara minaalhadyi wala tahliqoo ruoosakum hattayablugha alhadyu mahillahu faman kana minkum mareedanaw bihi athan min ra/sihi fafidyatun min siyaminaw sadaqatin aw nusukin fa-itha amintum famantamattaAAa bialAAumrati ila alhajji famaistaysara mina alhadyi faman lam yajid fasiyamuthalathati ayyamin fee alhajji wasabAAatin itharajaAAtum tilka AAasharatun kamilatun thalika limanlam yakun ahluhu hadiree almasjidi alharamiwaittaqoo Allaha waiAAlamoo anna Allahashadeedu alAAiqabi
Edip-Layth (Quran: A Reformist Translation)
2:196 Complete the Pilgrimage and the visit for God. But, if you are prevented, then make what is affordable of donation, and do not shave your heads until the donation reaches its destination. Whoever of you is ill or has an affliction to his head, then he may redeem by fasting or giving a charity or a sacrifice. But if you are able, then whoever continues the visit until the Pilgrimage, then he shall provide what is affordable of donation. If one cannot find anything, then he must fast for three days during the Pilgrimage and seven when he returns; this will make a complete ten; this is for those whose family is not present at the Restricted Temple. Be conscientious of God, and know that God is severe in retribution.56

Note 56

Umra is the visitation of Kaba during the months other than the four restricted months.

The Monotheist Group (The Quran: A Monotheist Translation)
2:196 And conclude the Pilgrimage and the visit for God. But, if you are prevented, then provide what offering is affordable; and do not shave your heads until the offering reaches its destination. Whoever of you is ill or has an ailment to his head, then he may redeem by fasting or giving a charity or a rite. But if you are secure, then whoever makes the visit, but decides to continue until the Pilgrimage, then he shall provide what offering is affordable; but for he who cannot find anything, then he must fast for three days during the Pilgrimage and seven when he returns; this will make a complete ten - this is for those whose family is not resident at the Restricted Temple. And be aware of God, and know that God is severe in retribution.
Muhammad Asad (The Message Of Quran)
2:196 AND PERFORM the pilgrimage and the pious visit [to Mecca ]174 in honour of God; and if you are held back, give instead whatever offering you can easily afford. And do not shave your heads until the offering has been sacrificed;175 but he from among you who is ill or suffers from an ailment of the head shall redeem himself by fasting, or alms, or [any other] act of worship. And if you are hale and secure,176 then he who takes advantage of a pious visit before the [time of] pilgrimage shall give whatever offering he can easily afford;177 whereas he who cannot afford it shall fast for three days during the pilgrimage and for seven days after your return: that is, ten full [days]. All this relates to him who does not live near the Inviolable House of Worship.178 And remain conscious of God, and know that God is severe in retribution.179

Note 174
The Mecca pilgrimage (hajj) takes place once a year, in the month of Dhu '1-Hijjah, whereas a pious visit (`umrah) may be performed at any time. In both hajj and `umrah, the pilgrims are required to walk seven times around the Ka`bah and seven times between As-Safa and AI-Marwah (see notes 127 and 128 above); in the course of the hajj, they must, in addition, attend the gathering on the plain of 'Arafat on the 9th of Dhu '1-Hijjah (see note 182 below). irrespective of whether they are performing a full hajj or only an `umrah, the pilgrims must refrain from cutting or even trimming the hair on their heads from the time they enter the state of pilgrimage (ihram) until the end of the pilgrimage, respectively the pious visit. As mentioned in the sequence, persons who are ill or suffer from an ailment which necessitates the cutting or shaving of one's hair are exempted from this prohibition.

Note 175
Lit., "until the offering has reached its destination" - i.e., in time or in place; according to Razi, the time of sacrifice is meant here, namely, the conclusion of the pilgrimage, when those who participate in the hajj are expected-provided they can afford it-to sacrifice a sheep, a goat, or the like; and to distribute most of its flesh in charity.

Note 176
The expression idha amantum (lit., "when you are safe") refers here to safety both from external dangers (e.g., war) and from illness, and is, therefore, best rendered as "hale and secure" - the implication being that the person concerned is in a position, and intends, to participate in the pilgrimage.

Note 177
This relates to an interruption, for the sake of personal comfort, of the state of pilgrimage (ihram) during the time intervening between the completion of an `umrah and the performance of the hajj (cf. Manar11, 222). The pilgrim who takes advantage of this facility is obliged to sacrifice an animal (see note 175 above) at the termination of the pilgrimage or, alternatively, to fast for ten days.

Note 178
Lit., "whose people are not present at the Inviolable House of Worship" -i.e., do not permanently reside there: for, obviously, the inhabitants of Mecca cannot remain permanently in the state of ihram.

Note 179
This refers not merely to a possible violation of the sanctity of the pilgrimage but also, in a more general way, to all deliberate violations of God's ordinances.
Rashad Khalifa (The Final Testament)
Hajj and `Umrah Pilgrimage2:196 You shall observe the complete rites of Hajj and `Umrah for GOD. If you are prevented, you shall send an offering, and do not resume cutting your hair until your offering has reached its destination. If you are ill, or suffering a head injury (and you must cut your hair), you shall expiate by fasting, or giving to charity, or some other form of worship. During the normal Hajj, if you break the state of Ihraam (sanctity) between `Umrah and Hajj, you shall expiate by offering an animal sacrifice. If you cannot afford it, you shall fast three days during Hajj and seven when you return home - this completes ten - provided you do not live at the Sacred Masjid. You shall observe GOD, and know that GOD is strict in enforcing retribution.35 ,

Note 35
See the details of Hajj and `Umrah in Appendix 15.
Shabbir Ahmed (Quran As It Explains Itself)
2:196 (Peace cannot defend itself. Mankind has to guard it.) Therefore, join the Hajj and ‘Umrah Convention for God. If you are stranded, send in gifts that the congregation would utilize. Do not consider that by doing so you have relieved yourself of duty. Be with them at heart until the gifts have reached their destination. If someone is sick or has other compelling burdens preventing him from sending any contribution, then observe ‘Saum’ for a few days at convenience, or an act of charity or fulfilling someone’s need shall be in order. If a person is present at the Convention but cannot afford to contribute, he should observe ‘Saum’ (Abstinence) for a total number of ten days, three days there and seven days after coming home. This is for him whose people do not live in the vicinity of the Convention. Be mindful of God, remembering the noble objective. And know that God (His law) is Strict in grasping. (‘Saum’ 2:183)141

Note 141
Hajj is the annual Convention in a specified time while ‘Umrah is a visit to the Masjid of Makkah any time during the year. Both have a sublime objective as the Qur’an explains, although Muslims have reduced them into mere rituals similar to the Days of Ignorance. There is no mention of kissing the black-stone in Ka’bah, any "holiness" about the Zam Zam water, or that of throwing rocks at the three pillars signifying Satan. See footnote to Surah 105. The Noble Objective of the Pilgrimage is to arrange regular and intermittent international conferences in Makkah. Delegates from all over the world would get together there and devise ways to make the world a better place to live.‘Halqirras’ = Relief of burden = Idiom for relief - ‘Imams’ Jurjani, Hasan Basari, Shehristani

2:197 الحج اشهر معلومت فمن فرض فيهن الحج فلا رفث ولا فسوق ولا جدال فى الحج وما تفعلوا من خير يعلمه الله وتزودوا فان خير الزاد التقوى واتقون ياولى الالبب

Transcription (English)
2:197 Alhajju ashhurun maAAloomatunfaman farada feehinna alhajja fala rafathawala fusooqa wala jidala fee alhajjiwama tafAAaloo min khayrin yaAAlamhu Allahuwatazawwadoo fa-inna khayra alzzadi alttaqwawaittaqooni ya olee al-albabi
Edip-Layth (Quran: A Reformist Translation)
Pilgrimage in Four Months2:197 The Pilgrimage is in the known months. So, whosoever decides to perform the Pilgrimage in them, then there shall be no sexual approach, nor vileness, nor quarreling in the Pilgrimage. Any good that you do, God is aware of it; and bring provisions for yourselves, though the best provision is awareness; and be conscientious of Me O you who possesses intelligence.57

Note 57

Haj should be performed in the beginning of the restricted months: Zil Hijja, Muharram, Safar, and Rabi Awwal (2:189). Thus, Haj can be performed four times a year. Limiting Haj to once a year on a specific day, as traditionalists do, rather than four months, has created negative consequences such as inadequate service, hotels, dirt and chaos. See 9:37. The story about the black stone is a myth. Showing such a reverence to a stone or a tomb and asking for help from the dead is idolatry. Unfortunately, the International Discussion Conference (Hajj) has been distorted into a satanic ritual about 4 stones: kissing a black stone, circumbulating around a cubic building made of stones, and stoning a vertical stone pretending to be Satan. (1:5; 2:24; 10:106; 6:56; 7:194; 18:52; 22:73; 26:69; 28:88; 35:14; 39:38; 40:66; 46:5; 72:18; 2:149; 5:3; 16:120; 22:78; 66:6).

The Monotheist Group (The Quran: A Monotheist Translation)
2:197 The Pilgrimage months are made known. So whoever decides to perform the Pilgrimage therein, then there shall be no sexual approach, nor wickedness, nor baseless argument in the Pilgrimage. And any good that you do, God is aware of it; and bring provisions for yourselves, though the best provision is righteousness; and be aware of Me O you who possess intelligence.
Muhammad Asad (The Message Of Quran)
2:197 The pilgrimage shall take place in the months appointed for it.180 And whoever undertakes the pilgrimage in those [months] shall, while on pilgrimage, abstain from lewd speech, from all wicked conduct, and from quarrelling; and whatever good you may do, God is aware of it. And make provision for yourselves - but, verily, the best of all provisions is God-consciousness: remain, then, conscious of Me, O you who are endowed with insight!

Note 180
Lit., "in the well-known months". Since the haji culminates in one particular month (namely, Dhu 'I-Hijjah), the plural apparently refers to its annual recurrence. It should, however, be noted that some commentators understand it as referring to the last three months of the lunar year.
Rashad Khalifa (The Final Testament)
The Four Months of Hajj (Dhul-Hijjah, Muharram, Safar, & Rabi I)2:197 Hajj shall be observed in the specified months36 . Whoever sets out to observe Hajj shall refrain from sexual intercourse, misconduct, and arguments throughout Hajj. Whatever good you do, GOD is fully aware thereof. As you prepare your provisions for the journey, the best provision is righteousness. You shall observe Me, O you who possess intelligence.,

Note 36
Hajj can be observed any time during the Sacred Months: Zul Hijjah, Muharram, Safar, and Rabi I. Local governments restrict Hajj to a few daysfor their own convenience. See 9:37.
Shabbir Ahmed (Quran As It Explains Itself)
2:197 The Convention shall take place in the months appointed for it and made well known to all. Whoever participates in the Convention shall refrain from indecency, slipping out of discipline and argumentation throughout Hajj. And whatever you accomplish for the good of mankind, God will acknowledge it. So make ample provision, yet the best provision is your good conduct. Be mindful of Me, O Men and women of understanding!142

Note 142
Sexual intimacy, breach of discipline and argumentation would hamper mutual consultation in a focused, amicable environment. Ample provision is not meant only to avoid asking for help, but rather being able to help others. The Central Authority, any time in the Divinely ordained four Months of Peacetime should decide upon and announce the exact dates of Hajj. The current practice of “performing” the ritualistic pilgrimage only in Zilhajjah, the 12th lunar month, finds no authority in the Qur’an. 2:194, 9:1. Ulil albaab =Those who possess understanding, is obviously a common gender

2:198 ليس عليكم جناح ان تبتغوا فضلا من ربكم فاذا افضتم من عرفت فاذكروا الله عند المشعر الحرام واذكروه كما هدىكم وان كنتم من قبله لمن الضالين

Transcription (English)
2:198 Laysa AAalaykum junahun an tabtaghoofadlan min rabbikum fa-itha afadtum minAAarafatin faothkuroo Allaha AAindaalmashAAari alharami waothkuroohu kamahadakum wa-in kuntum min qablihi lamina alddalleena
Edip-Layth (Quran: A Reformist Translation)
2:198 There is no blame on you to seek goodness from your Lord. So when you disperse from the places of identification/recognition, then remember God towards the restricted place of perception, and remember Him as He has guided you, for you were before that straying.
The Monotheist Group (The Quran: A Monotheist Translation)
2:198 There is no sin upon you to seek goodness from your Lord. So when you disperse from the elevated place, then remember God at the symbol which is restricted, and remember Him as He has guided you; for you were straying before that.
Muhammad Asad (The Message Of Quran)
2:198 [However,] you will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Sustainer.181 And when you surge downward in multitudes from `Arafat,182 remember God at the holy place, and remember Him as the One who guided you after you had indeed been lost on your way;183

Note 181
I.e., by trading while in the state of ihram. Muhammad `Abduh points out (in ManarII, 231) that the endeavour "to obtain any bounty from your Sustainer" implies God-consciousness and, therefore, constitutes a kind of worship-provided, of course, that this endeavour does not conflict with any other, more prominent religious requirement.

Note 182
The gathering of all pilgrims on the plain of `Arafat, east of Mecca , takes place on the 9th of Dhu '1-Hijjah and constitutes the climax of the pilgrimage. The pilgrims are required to remain until sunset on that plain, below the hillock known as Jabal ar-Rahmah ("the Mount of Grace") - a symbolic act meant to bring to mind that ultimate gathering on Resurrection Day, when every soul will await God's judgment. Immediately after sunset, the multitudes of pilgrims move back in the direction of Mecca, stopping overnight at a place called Muzdalifah, the "holy place" referred to in the next clause of this sentence.

Note 183
Lit., "and remember Him as He has guided you, although before that you had indeed been among those who go astray".
Rashad Khalifa (The Final Testament)
2:198 You commit no error by seeking provisions from your Lord (through commerce). When you file from `Arafaat, you shall commemorate GOD at the Sacred Location (of Muzdalifah). You shall commemorate Him for guiding you; before this, you had gone astray.,
Shabbir Ahmed (Quran As It Explains Itself)
2:198 (The Hajj Convention is not an assembly of monks.) There is no blame on you if you seek the bounty of your Lord by trading. Returning in groups from where you got introduced to one another (Arafat), let your experience be a conscious and ever-lasting monument to peace in your lives. Take God’s messages to heart, and remember Him in the way He has directed you. Before this you were wandering to and fro.

2:199 ثم افيضوا من حيث افاض الناس واستغفروا الله ان الله غفور رحيم

Transcription (English)
2:199 Thumma afeedoo min haythu afadaalnnasu waistaghfiroo Allaha inna Allahaghafoorun raheemun
Edip-Layth (Quran: A Reformist Translation)
Those Who Set Partners With God Were Practicing Pilgrimage2:199 Then you shall disperse from where the people dispersed, and seek God's forgiveness; God is surely Forgiving, Compassionate.
The Monotheist Group (The Quran: A Monotheist Translation)
2:199 Then you shall disperse from where the people dispersed, and seek the forgiveness of God; God is surely Forgiving, Merciful.
Muhammad Asad (The Message Of Quran)
2:199 and surge onward together with the multitude of all the other people who surge onward,184 and ask God to forgive you your sins: for, verily, God is much-forgiving, a dispenser of grace.

Note 184
Lit., "surge onward in multitudes whence the people surge onward in multitudes": thus the pilgrims are called upon to submerge their individualities, at that supreme moment of the pilgrimage, in the consciousness of belonging to a community of people who are all equal before God, with no barrier of race or class or social status separating one person from another.
Rashad Khalifa (The Final Testament)
2:199 You shall file together, with the rest of the people who file, and ask GOD for forgiveness. GOD is Forgiver, Most Merciful.,
Shabbir Ahmed (Quran As It Explains Itself)
2:199 (When the Convention is over) let the Congregation return to their hometowns without much delay. (Implement what you have learned and) seek from God security and protection for mankind through this Program. Indeed, God is the Provider of protection, Absolver of imperfections, ever Merciful.

2:200 فاذا قضيتم منسككم فاذكروا الله كذكركم ءاباءكم او اشد ذكرا فمن الناس من يقول ربنا ءاتنا فى الدنيا وما له فى الءاخرة من خلق

Transcription (English)
2:200 Fa-itha qadaytum manasikakumfaothkuroo Allaha kathikrikum abaakumaw ashadda thikran famina alnnasi manyaqoolu rabbana atina fee alddunyawama lahu fee al-akhirati min khalaqin
Edip-Layth (Quran: A Reformist Translation)
2:200 When you have completed your rites, then remember God as you remember your fathers or even greater. Among the people are those who say, "Our Lord, give us from this world!", but in the Hereafter he has no part.
The Monotheist Group (The Quran: A Monotheist Translation)
2:200 When you have completed your rites, then remember God as you remember your fathers or even greater. From among the people is he who says: "Our Lord, give us from this world!" But in the Hereafter he has no part.
Muhammad Asad (The Message Of Quran)
2:200 And when you have performed your acts of worship, [continue to] bear God in mind as you would bear your own fathers in mind-nay, with a yet keener remembrance!185 For there are people who [merely] pray, "O our Sustainer! Give us in this world" -and such shall not partake in the blessings of the life to come.

Note 185
Most of the commentators see in this passage a reference to the custom of the pre-Islamic Arabs to extol, on the occasion of various gatherings, the greatness and the supposed virtues of their ancestors. Some of the earliest Islamic scholars, however- e.g., Ad-Dahhak, Ar-Rabi and Abu Muslim - are of the opinion that what is meant here are actual fathers (or, by implication, both parents), whom a child usually considers to be the embodiment of all that is good and powerful (see Razis commentary on this verse).
Rashad Khalifa (The Final Testament)
2:200 Once you complete your rites, you shall continue to commemorate GOD as you commemorate your own parents, or even better. Some people would say, "Our Lord, give us of this world," while having no share in the Hereafter.,
Shabbir Ahmed (Quran As It Explains Itself)
2:200 When you have completed your duties, then, remain conscious of God with a stronger commitment than you used to display for your ancestors and their ways. Among the people is he who says, “Our Lord! Give to us in this world.” But he, who looks only for instant gains disregarding the long term, has no portion in the Hereafter.

2:201 ومنهم من يقول ربنا ءاتنا فى الدنيا حسنة وفى الءاخرة حسنة وقنا عذاب النار

Transcription (English)
2:201 Waminhum man yaqoolu rabbana atinafee alddunya hasanatan wafee al-akhiratihasanatan waqina AAathaba alnnari
Edip-Layth (Quran: A Reformist Translation)
2:201 Some of them say, "Our Lord, give us good in this world, and good in the Hereafter, and spare us from the retribution of the fire."
The Monotheist Group (The Quran: A Monotheist Translation)
2:201 And some of them say: "Our Lord, give us good in this world, and good in the Hereafter, and spare us from the retribution of the Fire."
Muhammad Asad (The Message Of Quran)
2:201 But there are among them such as pray, "O our Sustainer! Grant us good in this world and good in the life to come, and keep us safe from suffering through the fire":
Rashad Khalifa (The Final Testament)
2:201 Others would say, "Our Lord, grant us righteousness in this world, and righteousness in the Hereafter, and spare us the retribution of Hell.",
Shabbir Ahmed (Quran As It Explains Itself)
2:201 And of them is he who says, “Our Lord! Give us good in this world and good in the Hereafter. And save us from the torment of fire.”143

Note 143
He does not forsake the Hereafter for this world, and this world for the Hereafter. 28:77

2:202 اولئك لهم نصيب مما كسبوا والله سريع الحساب

Transcription (English)
2:202 Ola-ika lahum naseebun mimmakasaboo waAllahu sareeAAu alhisabi
Edip-Layth (Quran: A Reformist Translation)
2:202 These will have a benefit for what they have gained; and God is quick in computing.
The Monotheist Group (The Quran: A Monotheist Translation)
2:202 These will have a benefit for what they have earned; and God is swift in reckoning
Muhammad Asad (The Message Of Quran)
2:202 it is these. that shall have their portion [of happiness] in return for what they have earned. And God is swift in reckoning.
Rashad Khalifa (The Final Testament)
2:202 Each of these will receive the share they have earned. GOD is most efficient in reckoning.,
Shabbir Ahmed (Quran As It Explains Itself)
2:202 It is they for whom is a decent portion: what they have themselves earned. God is Swift in reckoning.144

Note 144
Actions get their imprints stamped upon the human ‘self’ in this very life

2:203 واذكروا الله فى ايام معدودت فمن تعجل فى يومين فلا اثم عليه ومن تاخر فلا اثم عليه لمن اتقى واتقوا الله واعلموا انكم اليه تحشرون

Transcription (English)
2:203 Waothkuroo Allaha feeayyamin maAAdoodatin faman taAAajjala fee yawmaynifala ithma AAalayhi waman taakhkhara fala ithmaAAalayhi limani ittaqa waittaqoo Allaha waiAAlamooannakum ilayhi tuhsharoona
Edip-Layth (Quran: A Reformist Translation)
2:203 Remember God during a number of days. Whoever hurries to two days, there is no sin upon him; and whoever delays, there is no sin upon him if he is being righteous. Be conscientious of God, and know that it is to Him that you will be gathered.
The Monotheist Group (The Quran: A Monotheist Translation)
2:203 And remember God during a few number of days. Whoever hurries to two days, there is no sin upon him; and whoever delays, there is no sin upon him if he is being righteous. And be aware of God, and know that it is to Him that you will be gathered.
Muhammad Asad (The Message Of Quran)
2:203 And bear God in mind during the appointed days;186 but he who hurries away within two days shall incur no sin, and he who tarries longer shall incur no sin, provided that he is conscious of God. Hence, remain conscious of God, and know that unto Him you shall be gathered.

Note 186
These are the days following the "Festival of Sacrifices" (`id al-adha'), which takes place on the 10th of Dhu'1-Hijjah. The pilgrims are obliged to spend at least two of these days in the valley of Mina , about half-way between `Arafat and Mecca
Rashad Khalifa (The Final Testament)
Mena: Last Rites of Hajj2:203 You shall commemorate GOD for a number of days (in Mena); whoever hastens to do this in two days commits no sin, and whoever stays longer commits no sin, so long as righteousness is maintained. You shall observe GOD, and know that before Him you will be gathered.,
Shabbir Ahmed (Quran As It Explains Itself)
2:203 Constantly remember God in the counted number of days (of the Convention). Then if someone’s departure were hastened by a couple of days, there would be nothing detrimental. And if someone’s departure were delayed by a couple of days, there would be no detriment either. This is for him who wishes to live upright. Be mindful of God, and know that all of you together are stepping toward the ultimate destination with God.

2:204 ومن الناس من يعجبك قوله فى الحيوة الدنيا ويشهد الله على ما فى قلبه وهو الد الخصام

Transcription (English)
2:204 Wamina alnnasi man yuAAjibukaqawluhu fee alhayati alddunyawayushhidu Allaha AAala ma fee qalbihiwahuwa aladdu alkhisami
Edip-Layth (Quran: A Reformist Translation)
Do Not be Impressed by the Appearance2:204 Among the people are those whose words you admire in this worldly life, but God is witness as to what is in his heart, for he is the worst in opposition.
The Monotheist Group (The Quran: A Monotheist Translation)
2:204 And from among the people are whose words you admire in this worldly life, but God is witness as to what is in his heart, for he is the worst in opposition.
Muhammad Asad (The Message Of Quran)
2:204 NOW THERE IS a kind of man187 whose views on the life of this world may please thee greatly, and [the more so as] he cites God as witness to what is in his heart and is, moreover, exceedingly skillful in argument.188

Note 187
Lit., "among the people there is he" (or "such as"). Since there is no valid reason to suppose, as some commentators do, that this refers to a particular person-a contemporary of the Prophet-the most reliable authorities hold that the above passage has a general meaning (cf. Razi). As the context shows, it is a further elaboration of the allusion, made in 2:200, to two contrasting attitudes: the attitude of people whose only real concern is the life of this world, and that of people who are mindful of the hereafter as well as, or even more than, their present life.

Note 188
Lit., "the most contentious of adversaries in a dispute". According to Az-Zajjaj (quoted by Razi), this signifies a person who is always able to defeat his opponent in a controversy by the use of extremely adroit and often misleading arguments. It is obvious that this passage refers to people who hold plausible and even admirable views regarding a possible improvement of human society and of man's lot on earth, but at the same time refuse to be guided by what they regard as "esoteric" considerations-like belief in a life after death-and justify their exclusive preoccupation with the affairs of this world by seemingly sound arguments and a stress on their own ethical objectives ("they cite God as witness to what is in their hearts"). There is an inescapable affinity between the mental attitude described in the above passage and the one spoken of in 2:8.
Rashad Khalifa (The Final Testament)
Appearances May Be Deceiving2:204 Among the people, one may impress you with his utterances concerning this life, and may even call upon GOD to witness his innermost thoughts, while he is a most ardent opponent.,
Shabbir Ahmed (Quran As It Explains Itself)
2:204 (About delegating political authority, remember that) among mankind there is he whose chatter on worldly affairs dazzles you, and he keeps swearing by God about what is in his heart. And he is exceedingly skillful in contending for his viewpoint. [2:8-12]

2:205 واذا تولى سعى فى الارض ليفسد فيها ويهلك الحرث والنسل والله لا يحب الفساد

Transcription (English)
2:205 Wa-itha tawalla saAAafee al-ardi liyufsida feeha wayuhlika alharthawaalnnasla waAllahu la yuhibbualfasada
Edip-Layth (Quran: A Reformist Translation)
2:205 If he gains power, he seeks to corrupt the earth and destroy its crops, and people's lineage. God does not like corruption.
The Monotheist Group (The Quran: A Monotheist Translation)
2:205 And if he gains power, he seeks to corrupt the earth and destroy its crops, and the lineage. God does not love corruption.
Muhammad Asad (The Message Of Quran)
2:205 But whenever he prevails, he goes about the earth spreading corruption and destroying [man's] tilth and progeny:189 and God does not love corruption.

Note 189
it., "he hastens about the earth [or "strives on earth"] to spread corruption therein and to destroy tilth and progeny". Most of the commentators see in this sentence an indication of a conscious intent on the part of the person thus described; but it is also possible that the particle li in li-yufsida (generally taken to mean "in order that he might spread corruption") plays in this context the role of what the grammarians call a lam al- aqibah, "the [letter] lam used to denote a consequence"- i.e. , regardless of the existence or non-existence of a conscious intent. (By rendering the sentence the way I do it, both possibilities are left open.) As regards the expression harth (rendered by me as "tilth"), its primary significance is "gain" or "acquisition" through labour; and thus it often signifies "worldly goods" (see Lane II, 542), and especially the crops obtained by tilling land, as well as the tilled land itself. If harth is understood in this context as "tilth", it would apply, metaphorically, to human endeavours in general, and to social endeavours in particular. However, some commentators - basing their opinion on the Qur'anic sentence, "your wives are your tilth" (2:223)-maintain that harth stands here for "wives" (cf. Razi, and the philologist Al-Azhari, as quoted in ManarII, 248): in which case the "destruction of tilth and progeny" would be synonymous with an upsetting of family life and, consequently, of the entire social fabric. According to either of these two interpretations, the passage has the following meaning: As soon as the mental attitude described above is generally accepted and made the basis of social behaviour, it unavoidably results in widespread moral decay and, consequently, social disintegration.
Rashad Khalifa (The Final Testament)
2:205 As soon as he leaves, he roams the earth corruptingly, destroying properties and lives. GOD does not love corruption.,
Shabbir Ahmed (Quran As It Explains Itself)
2:205 But as soon as he attains political power he goes all out spreading corruption on earth. His authority results in destruction of creation, the produce of land, and labor, and the damage he does affects generations, whereas God does not love corruption and disorder.

2:206 واذا قيل له اتق الله اخذته العزة بالاثم فحسبه جهنم ولبئس المهاد

Transcription (English)
2:206 Wa-itha qeela lahu ittaqi Allahaakhathat-hu alAAizzatu bial-ithmi fahasbuhujahannamu walabi/sa almihadu
Edip-Layth (Quran: A Reformist Translation)
2:206 If he is told, "Be conscientious of God," his pride leads to more sin. Hell shall be sufficient for him; what a miserable abode!
The Monotheist Group (The Quran: A Monotheist Translation)
2:206 And if he is told: "Be aware of God," his pride leads him to more sin. Hell shall be sufficient for him; what a miserable abode!
Muhammad Asad (The Message Of Quran)
2:206 And whenever he is told, "Be conscious of God," his false pride drives him into sin: wherefore hell will be his allotted portion-and how vile a resting-place!
Rashad Khalifa (The Final Testament)
2:206 When he is told, "Observe GOD," he becomes arrogantly indignant. Consequently, his only destiny is Hell; what a miserable abode.,
Shabbir Ahmed (Quran As It Explains Itself)
2:206 When it is said to him, “Be mindful of God”, his false pride plunges him further down in inhumanity. Well, sufficient will be Hell for him; what a cradle of despondence!

2:207 ومن الناس من يشرى نفسه ابتغاء مرضات الله والله رءوف بالعباد

Transcription (English)
2:207 Wamina alnnasi man yashreenafsahu ibtighaa mardati Allahi waAllahuraoofun bialAAibadi
Edip-Layth (Quran: A Reformist Translation)
2:207 Among the people is he who dedicates his person by seeking God's favors; God is Kind to His servants.
The Monotheist Group (The Quran: A Monotheist Translation)
2:207 And from among the people is he who sells his soul seeking the grace of God; God is kind to His servants.
Muhammad Asad (The Message Of Quran)
2:207 But there is [also] a kind of man who would willingly sell his own self in order to please God:190 and God is most compassionate towards His servants.

Note 190
Lit., "there is such as would sell his own self out of a desire for God's pleasure": i.e., would give up all his personal interests if compliance with God's will were to demand it.
Rashad Khalifa (The Final Testament)
2:207 Then there are those who dedicate their lives to serving GOD; GOD is compassionate towards such worshipers.,
Shabbir Ahmed (Quran As It Explains Itself)
2:207 And of mankind is he who dedicates himself to achieve the goals ordained by God. God is Compassionate to His servants (showing them the right path). [3:4, 39:23, 91:8]

2:208 يايها الذين ءامنوا ادخلوا فى السلم كافة ولا تتبعوا خطوت الشيطن انه لكم عدو مبين

Transcription (English)
2:208 Ya ayyuha allatheena amanooodkhuloo fee alssilmi kaffatan walatattabiAAoo khutuwati alshshaytaniinnahu lakum AAaduwwun mubeenun
Edip-Layth (Quran: A Reformist Translation)
2:208 O you who acknowledge, join in peace, all of you, and do not follow the footsteps of the devil. He is to you a clear enemy.
The Monotheist Group (The Quran: A Monotheist Translation)
2:208 O you who believe, join in peace, all of you, and do not follow in the footsteps of the devil. He is to you a clear enemy.
Muhammad Asad (The Message Of Quran)
2:208 O you who have attained to faith! Surrender yourselves wholly unto God,191 and follow not Satan's footsteps, for, verily, he is your open foe.

Note 191
Lit., "enter wholly into self-surrender". Since self-surrender to God is the basis of all true belief, some of the greatest commentators (e.g., Zamakhshari, Razi) hold that the address, "O you who have attained to faith" cannot refer here to Muslims -a designation which, throughout the Qur'an, literally means "those who have surrendered themselves to God" - but must relate to people who have not yet achieved such complete self-surrender: that is, to the Jews and the Christians, who do believe in most of the earlier revelations but do not regard the message of the Qur'an as true. This interpretation would seem to be borne out by the subsequent passages.
Rashad Khalifa (The Final Testament)
2:208 O you who believe, you shall embrace total submission; do not follow the steps of Satan, for he is your most ardent enemy.,
Shabbir Ahmed (Quran As It Explains Itself)
2:208 O You who have chosen to be graced with belief! Enter all of you collectively into the Prescribed System of Life that guarantees peace and security. And do not follow the footsteps of Satan. Indeed, he is an open enemy to you.145

Note 145
Satan, the selfish desires, alienates man from the Creator and divides humanity. Mubeen = Open = Clear

2:209 فان زللتم من بعد ما جاءتكم البينت فاعلموا ان الله عزيز حكيم

Transcription (English)
2:209 Fa-in zalaltum min baAAdi ma jaatkumualbayyinatu faiAAlamoo anna Allaha AAazeezunhakeemun
Edip-Layth (Quran: A Reformist Translation)
2:209 But if you slip after the proof has come to you, then know that God is Noble, Wise.
The Monotheist Group (The Quran: A Monotheist Translation)
2:209 But if you slip after the clarity has come to you, then know that God is Noble, Wise.
Muhammad Asad (The Message Of Quran)
2:209 And if you should stumble after all evidence of the truth has come unto you, then know that, verily, God is almighty, wise.
Rashad Khalifa (The Final Testament)
2:209 If you backslide, after the clear proofs have come to you, then know that GOD is Almighty, Most Wise.,
Shabbir Ahmed (Quran As It Explains Itself)
2:209 And if you backslide after all evidence of the truth has come to you, then know that God is Almighty, Wise.146

Note 146
He uses His Might with wisdom and His laws remain undefeated

2:210 هل ينظرون الا ان ياتيهم الله فى ظلل من الغمام والملئكة وقضى الامر والى الله ترجع الامور

Transcription (English)
2:210 Hal yanthuroona illaan ya/tiyahumu Allahu fee thulalin minaalghamami waalmala-ikatu waqudiyaal-amru wa-ila Allahi turjaAAu al-omooru
Edip-Layth (Quran: A Reformist Translation)
2:210 Are they waiting for God to come to them shadowed in clouds with the controllers? The matter would then be finished! To God all matters will return.58

Note 58

If God and controllers became visible, everyone would be forced to believe and the test designed by God would lose its meaning. God wanted to create creatures with free will, and He is testing this program on this planet. Those who make good decisions will join God in eternity and those who make bad decisions will join Perverse in hell and there they will vanish eternally.

The Monotheist Group (The Quran: A Monotheist Translation)
2:210 Are they waiting for God to come to them shadowed in clouds with the angels? The matter would then be finished! And to God all matters are returned.
Muhammad Asad (The Message Of Quran)
2:210 Are these people192 waiting, perchance, for God to reveal Himself unto them in the shadows of the clouds, together with the angels - although [by then] all will have been decided, and unto God all things will have been brought back?193

Note 192
Lit., "they"-obviously referring to the people addressed in the preceding two verses.

Note 193
I.e., it will be too late for repentance. All commentators agree in that the "decision" relates to the unequivocal manifestation of God's will on the Day of Judgment, which is alluded to in the words, "when unto God all things will have been brought back". Since, in the next verse, the children of Israel are addressed, it is possible that this rhetorical question is connected with their refusal, in the time of Moses, to believe in the divine message unless they "see God face to face" (cf. 2:55).
Rashad Khalifa (The Final Testament)
2:210 Are they waiting until GOD Himself comes to them in dense clouds, together with the angels? When this happens, the whole matter will be terminated, and to GOD everything will be returned.37 ,

Note 37
This world is a test; it is our last chance to restore ourselves back into God's kingdom by denouncing idol worship (see the INTRODUCTION).If God and His angels show up, everyone will believe, and the test will nolonger be valid.
Shabbir Ahmed (Quran As It Explains Itself)
2:210 Are they waiting for God to come to them in canopies of clouds with the angels; and then make Judgment? But all affairs are directed to God for judgment according to His law.147

Note 147
They even have distorted belief about God moving up and down and of Divine Judgment. His Rule is the Rule of law

2:211 سل بنى اسرءيل كم ءاتينهم من ءاية بينة ومن يبدل نعمة الله من بعد ما جاءته فان الله شديد العقاب

Transcription (English)
2:211 Sal banee isra-eela kam ataynahummin ayatin bayyinatin waman yubaddil niAAmata Allahimin baAAdi ma jaat-hu fa-inna Allahashadeedu alAAiqabi
Edip-Layth (Quran: A Reformist Translation)
Nearsightedness2:211 Ask the Children of Israel how many clear signs We gave them. Whoever changes God's favor after it has come to him, then God is Mighty in retribution.59

Note 59

The mathematical miracle of the Quran is a great blessing and brings with it more responsibility. Also, see 5:115.

The Monotheist Group (The Quran: A Monotheist Translation)
2:211 Ask the Children of Israel how many clear signs did We give them? And whoever changes the grace of God after it has come to him, then God is Mighty in retribution.
Muhammad Asad (The Message Of Quran)
2:211 Ask the children of Israel how many a clear message We have given them! And if one alters God's blessed message194 after it has reached him - verily, God is severe in retribution!

Note 194
Lit., "God's blessing".
Rashad Khalifa (The Final Testament)
Miracles Bring Greater Responsibility2:211 Ask the Children of Israel how many profound miracles have we shown them! For those who disregard the blessings bestowed upon them by GOD, GOD is most strict in retribution.38 ,

Note 38
The Quran's mathematical miracle is a great blessing, and brings with it an awesome responsibility (please see 5:115).
Shabbir Ahmed (Quran As It Explains Itself)
2:211 Ask the Children of Israel how many a clear message We gave them! They flourished as long as they valued this blessing - but if any nation alters this blessing of God after it has reached them. Remember, God is Strict in retribution.

2:212 زين للذين كفروا الحيوة الدنيا ويسخرون من الذين ءامنوا والذين اتقوا فوقهم يوم القيمة والله يرزق من يشاء بغير حساب

Transcription (English)
2:212 Zuyyina lillatheena kafaroo alhayatualddunya wayaskharoona mina allatheena amanoowaallatheena ittaqaw fawqahum yawma alqiyamatiwaAllahu yarzuqu man yashao bighayri hisabin
Edip-Layth (Quran: A Reformist Translation)
2:212 This lowly/worldly life has been made pleasing to the ingrates, and they mock those who acknowledge. Those who are aware will be above them on the day of Resurrection; God provides for whomever He wishes without counting.
The Monotheist Group (The Quran: A Monotheist Translation)
2:212 This worldly life has been made pleasing to the disbelievers, and they mock those who believe. And those who are righteous will be above them on the Day of Resurrection; God provides for whoever He wishes without a price.
Muhammad Asad (The Message Of Quran)
2:212 Unto those who are bent on denying the truth the life of this world [alone] seems goodly;195 hence, they scoff at those who have attained to faith: but they who are conscious of God shall be above them on Resurrection Day. And God grants sustenance unto whom He wills, beyond all reckoning.196

Note 195
Lit., "has been made beauteous".

Note 196
I.e., He cannot be called to account for the way in which He distributes worldly benefits, sometimes granting them to the morally deserving and sometimes to sinners.
Rashad Khalifa (The Final Testament)
Shortsightedness2:212 This worldly life is adorned in the eyes of the disbelievers, and they ridicule those who believe. However, the righteous will be far above them on the Day of Resurrection. GOD blesses whomever He wills, without limits.,
Shabbir Ahmed (Quran As It Explains Itself)
2:212 Alluring is the life of this world to those who reject the truth, and they mock those who believe (in Permanent Moral Values.) But those who live upright will be above them in ranks on the Day of Resurrection. Nevertheless, God grants sustenance without stint according to His laws.148

Note 148
He is the Lord of all mankind 114:1

2:213 كان الناس امة وحدة فبعث الله النبين مبشرين ومنذرين وانزل معهم الكتب بالحق ليحكم بين الناس فيما اختلفوا فيه وما اختلف فيه الا الذين اوتوه من بعد ما جاءتهم البينت بغيا بينهم فهدى الله الذين ءامنوا لما اختلفوا فيه من الحق باذنه والله يهدى من يشاء الى صرط مستقيم

Transcription (English)
2:213 Kana alnnasu ommatan wahidatanfabaAAatha Allahu alnnabiyyeena mubashshireenawamunthireena waanzala maAAahumu alkitaba bialhaqqiliyahkuma bayna alnnasi feemaikhtalafoo feehi wama ikhtalafa feehi illa allatheenaootoohu min baAAdi ma jaat-humu albayyinatubaghyan baynahum fahada Allahu allatheena amanoolima ikhtalafoo feehi mina alhaqqi bi-ithnihiwaAllahu yahdee man yashao ila siratinmustaqeemin
Edip-Layth (Quran: A Reformist Translation)
2:213 The people used to be one nation, then God sent the prophets as bearers of good news and as warners, and He sent down with them the book with the facts so that they may judge between the people in what they were disputing. But after receiving the proof, the people disputed in it due to animosity between them. God guided those who acknowledged with His permission regarding what they disputed in of the truth. God guides whoever/whomever (He) wishes to a straight path.60

Note 60

See 57:22.

The Monotheist Group (The Quran: A Monotheist Translation)
2:213 The people used to be one nation, then God sent the prophets as bearers of good news and warners, and He sent down with them the Book with the truth so that they may judge between the people in what they were disputing. But after receiving the clarity, the people disputed in it due to animosity between them. And God guided those who believed with His permission regarding what they disputed in of the truth. And God guides whoever He wishes to a straight path.
Muhammad Asad (The Message Of Quran)
2:213 ALL MANKIND were once one single community; [then they began to differ - ] whereupon God raised up the prophets as heralds of glad tidings and as warners, and through them bestowed revelation from on high, setting forth the truth, so that it might decide between people with regard to all on which they had come to hold divergent views.197 Yet none other than the selfsame people who had been granted this [revelation] began, out of mutual jealousy, to disagree about its meaning after all evidence of the truth had come unto them. But God guided the believers unto the truth about which, by His leave, they had disagreed: for God guides onto a straight way him that wills [to be guided].198

Note 197
By using the expression ummah wahidah ("one single community") to describe the original state of mankind, the Qur'an does not propound, as might appear at first glance, the idea of a mythical "golden age" obtaining at the dawn of man's history. What is alluded to in this verse is no more than the relative homogeneity of instinctive perceptions and inclinations characteristic of man's primitive mentality and the primitive social order in which he lived in those early days. Since that homogeneity was based on a lack of intellectual and emotional differentiation rather than on a conscious agreement among the members of human society, it was bound to disintegrate in the measure of man's subsequent development. As his thought-life became more and more complex, his emotional capacity and his individual needs, too, became more differentiated, conflicts of views and interests came to the fore, and mankind ceased to be "one single community" as regards their outlook on life and their moral valuations: and it was at this stage that divine guidance became necessary. (It is to be borne in mind that the term al-kitab refers here - as in many other places in the Qur'an - not to any particular scripture but to divine revelation as such.) This interpretation of the above Qur'anic passage is supported by the fact that the famous Companion `Abd Allah ibn Mas'ud used to read it thus: "All mankind were once one single community, and then they began to differ (fakhtalafu)-whereupon God raised up ...... etc. Although the word fakhtalafu interpolated here by Ibn Mas'ud does not appear in the generally-accepted text of the Qur'an, almost all of the authorities are of the opinion that it is implied in the context.

Note 198
Or: "God guides whomever He wills onto a straight way." As is made clear in the second part of verse 253 of this surah, man's proneness to intellectual dissension is not an accident of history but an integral, God-willed aspect of human nature as such: and it is this natural circumstance t6which the words "by His leave" allude. For an explanation of the phrase "out of mutual jealousy", see 23:53 and the corresponding note 30.
Rashad Khalifa (The Final Testament)
Disastrous Jealousy2:213 The people used to be one community when GOD sent the prophets as bearers of good news, as well as warners. He sent down with them the scripture, bearing the truth, to judge among the people in their disputes. Ironically, those who received the scripture were the ones who rejected any new scripture, despite clear proofs given to them. This is due to jealousy on their part. GOD guides those who believe to the truth that is disputed by all others, in accordance with His will. GOD guides whoever wills in a straight path.39 ,

Note 39
All worshipers of God ALONE, from all religions, are truly united.
Shabbir Ahmed (Quran As It Explains Itself)
2:213 Mankind were one single community (but selfishness divided them). So, God sent Prophets as bearers of good news and warnings. He sent down with them the scripture in absolute truth that it might judge between people wherein they differed. But again, out of mutual rivalry, they divided themselves after all evidence of the Right had come to them! So, God shows the lighted road to those who would acknowledge the truth and thus resolve their disputes. And God guides to the straight road him who wills to be guided.149

Note 149
Satan, the selfish desires, had rent asunder the unity of mankind. 2:36, 10:19. Using the perceptual and conceptual faculties in all humility help people achieve guidance, while selfishness, arrogance and blind following lead them astray. 2:170, 4:88, 6:56, 7:173, 7:179, 17:36, 27:80, 30:22, 37:113, 40:34, 41:17, 56:79

2:214 ام حسبتم ان تدخلوا الجنة ولما ياتكم مثل الذين خلوا من قبلكم مستهم الباساء والضراء وزلزلوا حتى يقول الرسول والذين ءامنوا معه متى نصر الله الا ان نصر الله قريب

Transcription (English)
2:214 Am hasibtum an tadkhuloo aljannatawalamma ya/tikum mathalu allatheena khalaw minqablikum massat-humu alba/sao waalddarraowazulziloo hatta yaqoola alrrasoolu waallatheenaamanoo maAAahu mata nasru Allahi alainna nasra Allahi qareebun
Edip-Layth (Quran: A Reformist Translation)
Testing through Adversities2:214 Or did you calculate that you would enter paradise, while the example of those who were before you came to you; they were stricken with adversity and hardship, and they were shaken until the messenger and those who acknowledged with him said, "When is God's victory?" Yes indeed, God's victory is near.
The Monotheist Group (The Quran: A Monotheist Translation)
2:214 Or did you expect that you would enter the Paradise, while the example of those who were before you came to you; they were stricken with adversity and hardship, and they were shaken until the messenger and those who believed with him said: "When is the victory of God?" Yes indeed, the victory of God is near.
Muhammad Asad (The Message Of Quran)
2:214 [But] do you think that you could enter para-dise without having suffered like those [believers] who passed away before you?199 Misfortune and hardship befell them, and so shaken were they that the apostle, and the believers with him, would exclaim, "When will God's succour come?"200 Oh, verily, God's succour is [always] near!

Note 199
Lit., "while yet there has not come to you the like of [what has come to] those who passed away before you". This passage connects with the words, "God guides onto a straight way him that wills [to be guided]", which occur at the end of the preceding verse. The meaning is that intellectual cognition of the truth cannot, by itself, be a means of attaining to ultimate bliss: it must be complemented by readiness to sacrifice and spiritual purification through suffering.

Note 200
The preceding reference to "those who passed away before you" makes it obvious that the term "the apostle" is used here in a generic sense, applying to all the apostles (Manar II, 301).
Rashad Khalifa (The Final Testament)
2:214 Do you expect to enter Paradise without being tested like those before you? They were tested with hardship and adversity, and were shaken up, until the messenger and those who believed with him said, "Where is GOD's victory?" GOD's victory is near.,
Shabbir Ahmed (Quran As It Explains Itself)
2:214 Or, do you expect to enter the Garden (or regain your lost Paradise) without facing challenges as came to those who passed before you? Hardship and adversity befell them, and so shaken were they that the Messenger and the believers with him, cried, “When will the help of God come?” But, (once the revolution gets going) God’s help is near.150

Note 150
3:141, 9:16, 29:2, 33:10. Unity of mankind will not be easy to attain. The differences and prejudices of race, ethnicity, color, creed, wealth and nationalism will always be the barriers to surmount

2:215 يسلونك ماذا ينفقون قل ما انفقتم من خير فللولدين والاقربين واليتمى والمسكين وابن السبيل وما تفعلوا من خير فان الله به عليم

Transcription (English)
2:215 Yas-aloonaka matha yunfiqoona qul maanfaqtum min khayrin falilwalidayni waal-aqrabeenawaalyatama waalmasakeeni waibnialssabeeli wama tafAAaloo min khayrin fa-inna Allahabihi AAaleemun
Edip-Layth (Quran: A Reformist Translation)
2:215 They ask you what they should spend, say, "What you spend out of goodness should go to your family and the relatives and the orphans, and the needy, and the wayfarer. Any good you do, God is fully aware of it."
The Monotheist Group (The Quran: A Monotheist Translation)
2:215 They ask you what they should spend, say: "What you spend out of goodness should go to your family and the relatives and the orphans, and the needy, and the wayfarer. And any good you do, God is fully aware of it."
Muhammad Asad (The Message Of Quran)
2:215 THEY WILL ASK thee as to what they should spend on others. Say: "Whatever of your wealth you spend shall [first] be for your parents, and for the near of kin, and the orphans, and the needy, and the wayfarer; and whatever good you do, verily, God has full knowledge thereof."
Rashad Khalifa (The Final Testament)
Recipients of Charity2:215 They ask you about giving: say, "The charity you give shall go to the parents, the relatives, the orphans, the poor, and the traveling alien." Any good you do, GOD is fully aware thereof.,
Shabbir Ahmed (Quran As It Explains Itself)
2:215 (A crucial step toward the establishment of this Zakaat Order will be the equitable distribution of wealth.) They ask you, (O Messenger) what they should give. Say, “What you give shall go to parents, relatives, orphans, widows, and those who are left helpless or feel left out in the society, the poor, those whose hard earned income is insufficient to meet their basic needs, those whose lives have stalled for any reason, and the disabled, the needy wayfarer, and the homeless son of the street.” And whatever good you do, most certainly, God is well Aware of it.

2:216 كتب عليكم القتال وهو كره لكم وعسى ان تكرهوا شيا وهو خير لكم وعسى ان تحبوا شيا وهو شر لكم والله يعلم وانتم لا تعلمون

Transcription (English)
2:216 Kutiba AAalaykumu alqitalu wahuwakurhun lakum waAAasa an takrahoo shay-an wahuwa khayrunlakum waAAasa an tuhibboo shay-an wahuwa sharrunlakum waAllahu yaAAlamu waantum lataAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:216 Warfare has been decreed for you while you hate it; and perhaps you may hate something while it is good for you, and perhaps you may love something while it is bad for you; God knows while you do not know.
The Monotheist Group (The Quran: A Monotheist Translation)
2:216 Warfare has been decreed for you while you hate it; and perhaps you may hate something while it is good for you, and perhaps you may love something while it is bad for you; and God knows while you do not know.
Muhammad Asad (The Message Of Quran)
2:216 FIGHTING is ordained for you, even though it be hateful to you; but it may well be that you hate a thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know.201

Note 201
Insofar as it relates to fighting, this verse must be read in conjunction with 2:190 and 22:39 : but it expresses, in addition, a general truth applicable to many situations.
Rashad Khalifa (The Final Testament)
Believers: The Ultimate Victors2:216 Fighting may be imposed on you, even though you dislike it. But you may dislike something which is good for you, and you may like something which is bad for you. GOD knows while you do not know.,
Shabbir Ahmed (Quran As It Explains Itself)
2:216 Fighting in self-defense is ordained for you, even though it is hateful to you. But it may happen that you hate a thing that is good for you, and it may happen that you love a thing that is bad for you. God knows and you know not. [2:190-193, 22:39]

2:217 يسلونك عن الشهر الحرام قتال فيه قل قتال فيه كبير وصد عن سبيل الله وكفر به والمسجد الحرام واخراج اهله منه اكبر عند الله والفتنة اكبر من القتل ولا يزالون يقتلونكم حتى يردوكم عن دينكم ان استطعوا ومن يرتدد منكم عن دينه فيمت وهو كافر فاولئك حبطت اعملهم فى الدنيا والءاخرة واولئك اصحب النار هم فيها خلدون

Transcription (English)
2:217 Yas-aloonaka AAani alshshahri alharamiqitalin feehi qul qitalun feehi kabeerun wasaddunAAan sabeeli Allahi wakufrun bihi waalmasjidi alharamiwa-ikhraju ahlihi minhu akbaru AAinda Allahi waalfitnatuakbaru mina alqatli wala yazaloona yuqatiloonakumhatta yaruddookum AAan deenikum ini istataAAoowaman yartadid minkum AAan deenihi fayamut wahuwa kafirunfaola-ika habitat aAAmaluhum fee alddunyawaal-akhirati waola-ika as-habualnnari hum feeha khalidoona
Edip-Layth (Quran: A Reformist Translation)
2:217 They ask you about fighting in the restricted month. Say, "Fighting in it is great offense," yet repelling from the path of God and not appreciating Him and the Restricted Temple, driving its inhabitants out is far greater with God. Persecution is worse than being killed." They still will fight you until they turn you back from your system if they are able. Whoever of you turns back from his system, and dies as ingrates, then these have nullified their work in this life and the next; these are the people of the fire; there they will abide eternally!
The Monotheist Group (The Quran: A Monotheist Translation)
2:217 They ask you about the restricted month: "Is there fighting in it?" Say: "Much fighting is in it, and to repel from the path of God and to disbelieve in it, and the Restricted Temple, to drive its inhabitants out from it is far greater with God, and persecution is worse than being killed." And they still will fight you until they turn you back from your system if they are able. And whoever of you turns back from his system, and he dies while disbelieving, then these have nullified their works in this world and the next; these are the people of the Fire, in it they will abide!
Muhammad Asad (The Message Of Quran)
2:217 They will ask thee about fighting in the sacred month.202 Say: "Fighting in it is an awesome thing (grave transgression); but turning men away from the path of God and denying Him, and [turning them away from] the Inviolable House of Worship and expelling its people there from - [all this] is yet more awesome (greater transgression) in the sight of God, since oppression is more awesome (greater transgression) than killing." [Your enemies] will not cease to fight against you till they have turned you away from your faith, if they can. But if any of you should turn away from his faith and die as a denier of the truth - these it is whose works will go for nought in this world and in the life to come; and these it is who are destined for the fire, therein to abide.

Note 202
For an explanation of the "sacred months", see note 171 above.
Rashad Khalifa (The Final Testament)
Oppression Condemned2:217 They ask you about the Sacred Months and fighting therein: say, "Fighting therein is a sacrilege. However, repelling from the path of GOD and disbelieving in Him and in the sanctity of the Sacred Masjid, and evicting its people, are greater sacrileges in the sight of GOD. Oppression is worse than murder." They will always fight you to revert you from your religion, if they can. Those among you who revert from their religion, and die as disbelievers, have nullified their works in this life and the Hereafter. These are the dwellers of Hell, wherein they abide forever.,
Shabbir Ahmed (Quran As It Explains Itself)
2:217 They ask you about fighting in any Month of Security. Say, “Fighting in the prescribed Months of Security is a great transgression. (2:194). However, repelling men from the way of God, and rejecting His command of peace in those Months and turning people away from the Masjid of Security and the Prescribed Way of Life, and evicting its people from there, are greater offenses in the Sight of God. Persecution is a crime far greater than killing.” They will not cease from fighting against you until they make you revert from your Way of Life, if they can. He among you who goes back from his Deen and dies in disbelief these are the ones whose works are rendered vain in this world and the Hereafter. These are the companions of fire, to abide therein.151

Note 151
Human personality is not static. It either progresses or retrogresses. Hell and Paradise are the logical consequences of the degree of development of the ‘self’. 5:54, 91:8

2:218 ان الذين ءامنوا والذين هاجروا وجهدوا فى سبيل الله اولئك يرجون رحمت الله والله غفور رحيم

Transcription (English)
2:218 Inna allatheena amanoo waallatheenahajaroo wajahadoo fee sabeeli Allahi ola-ikayarjoona rahmata Allahi waAllahughafoorun raheemun
Edip-Layth (Quran: A Reformist Translation)
2:218 Those who have acknowledged, and those who have emigrated and strived in the cause of God; these are seeking God's compassion, and God is Forgiving, Compassionate.
The Monotheist Group (The Quran: A Monotheist Translation)
2:218 Those who believe, and those who have immigrated and strived in the cause of God; these are seeking the mercy of God; and God is Forgiving, Merciful.
Muhammad Asad (The Message Of Quran)
2:218 Verily, they who have attained to faith, and they who have forsaken the domain of evil203 and are striving hard in God's cause - these it is who may look forward to God's grace: for God is much-forgiving, a dispenser of grace.

Note 203
The expression alladhina hajaru (lit., "those who have forsaken their homelands") denotes, primarily, the early Meccan Muslims who migrated at the Prophet's bidding to Medina - which was then called Yathrib - in order to be able to live in freedom and in accordance with the dictates of Islam. After the conquest of Mecca by the Muslims in the year 8 ft., this exodus (hijrah) from Mecca to Medina ceased to be a religious obligation. Ever since the earliest days of Islam, however, the term hijrah has had a spiritual connotation as well-namely, a "forsaking of the domain of evil" and turning towards God: and since this spiritual connotation applies both to the historical muhajirun ("emigrants") of early Islam and to all believers of later times who forsake all that is sinful and "migrate unto God", I am using this expression frequently.
Rashad Khalifa (The Final Testament)
2:218 Those who believe, and those who emigrate and strive in the cause of GOD, have deserved GOD's mercy. GOD is Forgiver, Most Merciful.,
Shabbir Ahmed (Quran As It Explains Itself)
2:218 Indeed, those who attain belief and those who forsake the domain of evil and strive in the cause of God – they are the ones who can rightfully hope for the grace of God. God is Absolver of imperfections, Merciful. [2:132, 53:32, 53:39-40]

2:219 يسلونك عن الخمر والميسر قل فيهما اثم كبير ومنفع للناس واثمهما اكبر من نفعهما ويسلونك ماذا ينفقون قل العفو كذلك يبين الله لكم الءايت لعلكم تتفكرون

Transcription (English)
2:219 Yas-aloonaka AAani alkhamri waalmaysiriqul feehima ithmun kabeerun wamanafiAAu lilnnasiwa-ithmuhuma akbaru min nafAAihima wayas-aloonaka mathayunfiqoona quli alAAafwa kathalika yubayyinu Allahulakumu al-ayati laAAallakum tatafakkaroona
Edip-Layth (Quran: A Reformist Translation)
Intoxicants, Gambling, and Charity2:219 They ask you about intoxicants and gambling. Say, "In them is great harm, and a benefit for people; but their harm is greater than their benefit." They ask you how much are they to give, say, "The excess." Thus, God clarifies for you the signs that you may think.61

Note 61

The root of the Arabic word we translated as "intoxicants" is KhaMaRa and it means "to cover." If its first letter is read with Ha (9) rather than Kh (600), it then means Red, referring to red wine (For the usage of Hamar in the Bible, see Deuteronomy 32:14 ; Isaiah 27:2 Ezra 6:9 ; 7:22; Daniel 5:1-2,4 ). We prefer its common pronunciation. Some translations, while accepting the same pronunciation, have erroneously restricted the meaning of the word by translating it as "wine" or "liquor." Consumption of all intoxicants, be they alcoholic beverages, drugs, crack, cocaine, heroin, etc. are covered by this prohibition. The harm inflicted to individual and society by alcoholic beverages, drugs and gambling is enormous. See 5:90.

The Quran does not prohibit alcoholic beverages or drugs legally, and thus does not suggest any punishment for mere usage of alcohol. Hadith books ordaining severe penalties for the consumption of alcohol contradict the Quranic jurisprudence, since people's personal choices, how bad they may be, cannot be penalized by society. Society can only punish acts that are direct or proximate causes of harm to another person or persons. Besides, putting limitations on individual rights wastes society's resources, increases corruption, hypocrisy, and underground criminal activities, and other crimes. Legally banning and criminalizing the consumption and production of alcohol, a liquid drug, at the turn of 20th century proved to be a bad idea. Similarly, criminalizing the consumption of other drugs is also a bad idea. Society's resources should be used for the prevention and rehabilitation of these kinds of socially and psychologically caused addictions.

However, the Quran prohibits intoxicants to individuals for various reasons, including: moral (the designer and creator of your body and mind asks you not to intentionally harm the body lent to you for a lifetime), intellectual (the greatest gift you have is your brain and its power to make good judgment, so do not choose to be stupid or more stupid than you already are!) and pragmatic (you and your society will suffer grave loss of health, wealth, happiness, and many lives; do not contribute to the production and acceleration of such a destructive boomerang).

The common justification for using alcohol, "I drink in moderation," is not convincing, since almost all those who suffer from alcohol abuse or its consequences such as drunk driving, had started with moderation, sip by sip, and gradually increased the dosage because of peers or uncontrollable events in their lives. Today's moderate drinker may be tomorrow's addict. Why take the chance, especially when it is not a necessity? Stupidity in moderation is not something to be justified, let alone glorified. Rational people should not subject themselves and the society to the grave risks inflicted by alcohol. Besides, moral people should not support an industry that hurts a big segment of the society. The anecdotal "research" results that are occasionally advertised by the media claiming that the usage of wine or alcohol in moderation to be healthy for the heart is suspect, since beer and wine companies are major supporters of the media through commercials.

Many correlations are ignored by the so-called researchers. For instance, studying the impact of wine consumption on health, without taking into account the income, health insurance, diet, lifestyle, genetic make up, and environment of wine-drinkers, will not produce a reliable cause-and-effect relationship. Interestingly, some of the health benefits attributed to alcohol have been listed for grape juice, though in higher doses. Even if alcohol or any other drug had some economic, social and even health benefits, the Quran reminds us of the proven fact that their harms outweigh their benefits.

The Bible contains contradictory messages regarding the use of wine or alcoholic beverages. The Hebrew equivalent of the Quranic word Sakar (16:67; 4:43) is Shekar (intoxicant) and it is criticized by the Old Testament (Leviticus 10:9; Judges 13:4 , Isaiah 28:7 ; Isaiah 5:11 ; 24:9; 29:9; 56:12; Joel 3:3 ; Amos 6:6 ; Pr 20:1; 31:6; Micah 2:11 ). Wine impairs the health, judgment and memory (1 Samuel 25:37 ; Hosea 4:11 ; Peter 31:4-5 ), inflames the passions (Isaiah 5:11 ), and leads to sorrow, contention and remorse (Peter 23:29-32 ). Wine also cheers God and man (Judges 9:13 ; Zechariah 9:17; Psalms 104:15; Esther 1:10 ; Ecclesiastes 10:19 ), and strengthens the body (2Samuel 16:2 ; Song 2:5).

Though the consumption of wine is occasionally approved and even encouraged through the daily sacrifice (Exodus 29:40-41 ), with the offering of the first-fruits (Leviticus 23:13 ), and with various other sacrifices (Numbers 15:4-10 ), the Bible also contains some prohibitions. For instance it prohibits wine for the Rechabites (Jeremiah 35:1-19 ), the Nazirites (Judges 13:7 ; Luke 1:15 ; 7:33), and the priests when engaged in their services (Leviticus 10:1 , 9-11). It also lists wine as offerings of idolatry (Deuteronomy 32:37-38 ).

The Hebrew Bible uses about a dozen words to refer to different kinds of alcoholic beverages (Ashisha, Asis, Hemer, Enabh, Mesekh, Tirosh, Sobhe, Shekar, Yekebh, Shemarim, Mesek). However, some Biblical scholars limit the application of this prohibition by translating the Shekar as "strong drink." The majority of Christian sects have no religious inhibition regarding the consumption of alcohol. Easton, a Jesus-worshipping tri-theist, writes: "Our Lord miraculously supplied wine at the marriage feast in Cana of Galilee (John 2:1-11 )."

The New Testament also contains warnings for people against the excess consumption of intoxicants (Luke 21:34 ; Romans 13:13 ; Ephesians 5:18 ; 1 Timothy 3:8 ; Titus 1:7 ). But, in the same volume, we also see wine moving from lip to lip as a sacred drink. According to the Gospels, Jesus turns water to wine (John 4:46 ) and wine has a prominent place in Passover and the Last Supper. While Mark 15:23 serves Jesus wine in his last moments, Matthew 27:34 serves him vinegar. It is obvious that the Gospel authors could not differentiate between vinegar and wine.

The contradictory position regarding wine or alcoholic beverages reaches absurdity when Jesus allegedly declared wine to be memorials of his body and blood. The Book of Revelation, a theo-fictional nightmare, mixes wine with the numerically defined beast and hell fire. "And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name" (Revelations 14:9-11).

It seems that the words grape juice, vinegar, literal wine, and metaphorical wine, may all be mixed up in the Bible due to some intentional tampering during its oral or written transmission, and the errors committed during translations of other translations.

The Monotheist Group (The Quran: A Monotheist Translation)
2:219 They ask you about alcohol and gambling. Say: "In them is great harm, and a benefit for the people; but their harm is greater than their benefit." And they ask you how much they are to give, say: "The excess." It is thus that God clarifies for you the revelations that you may think.
Muhammad Asad (The Message Of Quran)
2:219 THEY WILL ASK thee about intoxicants and games of chance. Say: "In both there is great evil204 as well as some benefit for man; but the evil which they cause is greater than the benefit which they bring."205 And they will ask thee as to what they should spend [in God's cause]. Say: "Whatever you can spare." In this way God makes clear unto you His messages, so that you might reflect

Note 204
Lit., "sin", or anything that is conducive to sinning. As some of the classical commentators (e.g., Razi) point out, the term ithm is used in this verse as the antithesis of manafi` ("benefits"); it can, therefore, be suitably rendered as "evil".

Note 205
Lit., "their evil is greater than their benefit". For a clear-cut prohibition of intoxicants and games of chance, see 5:90 and the corresponding notes.
Rashad Khalifa (The Final Testament)
Intoxicants and Gambling Prohibited2:219 They ask you about intoxicants and gambling: say, "In them there is a gross sin, and some benefits for the people. But their sinfulness far outweighs their benefit." They also ask you what to give to charity: say, "The excess." GOD thus clarifies the revelations for you, that you may reflect,40 ,

Note 40
The world now recognizes that the economic benefits from manufacturing alcoholic beverages and illicit drugs are notworth the traffic fatalities, brain damage to children of alcoholic mothers,family crises, and other disastrous consequences. Check with "AlcoholicsAnonymous" and "Gamblers Anonymous" for more information. See also 5:90.
Shabbir Ahmed (Quran As It Explains Itself)
2:219 (Certain things that hinder humans from attaining the aforementioned noble objective are now mentioned.) They ask you (O Messenger) concerning alcohol, intoxicants, games of chance, gambling and money earned without labor. Say, “There is great detriment in these things as well as some profits for mankind. But the detriment of them is much greater than the profit of them. They drag down the individual and collective social potential.” And they ask you what they should spend on others. Say, "All that is beyond your essential needs." Thus God makes His messages plain for you, that you may reflect,

2:220 فى الدنيا والءاخرة ويسلونك عن اليتمى قل اصلاح لهم خير وان تخالطوهم فاخونكم والله يعلم المفسد من المصلح ولو شاء الله لاعنتكم ان الله عزيز حكيم

Transcription (English)
2:220 Fee alddunya waal-akhiratiwayas-aloonaka AAani alyatama qul islahunlahum khayrun wa-in tukhalitoohum fa-ikhwanukumwaAllahu yaAAlamu almufsida mina almuslihiwalaw shaa Allahu laaAAnatakum inna AllahaAAazeezun hakeemun
Edip-Layth (Quran: A Reformist Translation)
2:220 In this world and the next. They also ask you regarding the orphans, say, "To reform their situation is best, and if you are to care for them, then they are your brothers." God knows the corrupt from the reformer, and had God wished He could have made things difficult. God is Noble, Wise.
The Monotheist Group (The Quran: A Monotheist Translation)
2:220 In this world and the next; and they ask you regarding the orphans, say: "To fix their situation is best, and if you are to care for them, then they are your brothers." And God knows the corrupt from the good, and if God had wished He could have made things difficult. God is Noble, Wise.
Muhammad Asad (The Message Of Quran)
2:220 on this world and on the life to come. And they will ask thee about [how to deal with] orphans. Say: "To improve their condition is best." And if you share their life, [remember that] they are your brethren:206 for God distinguishes between him who spoils things and him who improves. And had God so willed, He would indeed have imposed on you hardships which you would not have been able to bear:207 [but,] behold, God is almighty, wise!

Note 206
The implication is that if one shares the life of an orphan in his charge, one is permitted to benefit by such an association - for instance, through a business partnership - provided this does not damage the orphan's interests in any way.

Note 207
Le., "by putting you under an obligation to care for the orphans, and at the same time prohibiting you from sharing their life" (see preceding note).
Rashad Khalifa (The Final Testament)
2:220 upon this life and the Hereafter. And they ask you about the orphans: say, "Bringing them up as righteous persons is the best you can do for them. If you mix their property with yours, you shall treat them as family members." GOD knows the righteous and the wicked. Had GOD willed, He could have imposed harsher rules upon you. GOD is Almighty, Most Wise.,
Shabbir Ahmed (Quran As It Explains Itself)
2:220 In this world and the Hereafter. And they ask you about the orphaned children. Say, “A progressive upbringing is best for them, that they get educated and learn skills, finally becoming independent members of the society. If you mix your belongings and property with theirs, or if they live with you, treat them well as family members.” God knows well the wrongdoer from the righteous. Had God so willed, He might not have granted such benevolent guidance, but then you would have carried the burdens of ignorance. Indeed, God is Mighty, Wise, and He uses His authority in His Infinite wisdom.152

Note 152
5:91, 33:5. ‘Islah’ from its root SLH carries all the meanings rendered above as a part of ‘long term betterment’

2:221 ولا تنكحوا المشركت حتى يؤمن ولامة مؤمنة خير من مشركة ولو اعجبتكم ولا تنكحوا المشركين حتى يؤمنوا ولعبد مؤمن خير من مشرك ولو اعجبكم اولئك يدعون الى النار والله يدعوا الى الجنة والمغفرة باذنه ويبين ءايته للناس لعلهم يتذكرون

Transcription (English)
2:221 Wala tankihoo almushrikatihatta yu/minna walaamatun mu/minatun khayrun minmushrikatin walaw aAAjabatkum wala tunkihooalmushrikeena hatta yu/minoo walaAAabdun mu/minunkhayrun min mushrikin walaw aAAjabakum ola-ika yadAAoonaila alnnari waAllahu yadAAooila aljannati waalmaghfirati bi-ithnihiwayubayyinu ayatihi lilnnasilaAAallahum yatathakkaroona
Edip-Layth (Quran: A Reformist Translation)
Do not Marry Those Who Set Up Partners With God2:221 Do not marry the females who set up partners until they acknowledge. An acknowledging servant is better than one who sets up partners even if she attracts you. Do not also marry the males who set up partners until they acknowledge. An acknowledging servant is better than one who sets up partners even if s/he attracts you. These invite to the fire, while God is inviting to paradise and forgiveness by His leave. He clarifies His signs for the people that they may remember.
The Monotheist Group (The Quran: A Monotheist Translation)
2:221 And do not marry the female polytheists until they believe. For a believing female servant is better than a polytheist even if she attracts you. And do not marry the male polytheists until they believe. For a believing male servant is better than a polytheist even if he attracts you. Those invite to the Fire, while God is inviting to the Paradise and forgiveness by His consent. He clarifies His revelations for the people that they may remember.
Muhammad Asad (The Message Of Quran)
2:221 AND DO NOT marry women who ascribe divinity to aught beside God ere they attain to [true] belief: for any believing bondwoman [of God]208 is certainly better than a woman who ascribes divinity to aught beside God, even though she please you greatly. And do not give your women in marriage to men who ascribe divinity to aught beside God ere they attain to [true] belief: for- any believing bondman [of God] is certainly better than a man who ascribes divinity to aught beside God, even though he please you greatly. [Such as] these invite unto the fire, whereas God invites unto paradise, and unto [the achievement of] forgiveness by His leave; and He makes clear His messages unto mankind, so that they might bear them in mind.

Note 208
Although the majority of the commentators attribute to the term amah, occurring in this context, its usual connotation of "slave-girl", some of them are of the opinion that it stands here for "God's bondwoman". Thus, Zamakhshai explains the words amah mu'minah (lit., "a believing bondwoman") as denoting "any believing woman, whether she be free or slave; and this applies to [the expression] `believing bondman' as well: for all human beings are God's bondmen and bondwoman". My rendering of the above passage is based on this eminently plausible interpretation.
Rashad Khalifa (The Final Testament)
Do Not Marry Idol Worshipers2:221 Do not marry idolatresses unless they believe; a believing woman is better than an idolatress, even if you like her. Nor shall you give your daughters in marriage to idolatrous men, unless they believe. A believing man is better than an idolater, even if you like him. These invite to Hell, while GOD invites to Paradise and forgiveness, as He wills. He clarifies His revelations for the people, that they may take heed.,
Shabbir Ahmed (Quran As It Explains Itself)
2:221 (Establishment of an ideal social system begins with the family. For a successful family life, uniformity of purpose is crucial. Therefore, O believing men!) Do not wed Mushrikas till they acknowledge the truth. A believing maid of God is better than a Mushrikah even though she may seem attractive to you. And do not establish marital bonds with Mushriks till they acknowledge the truth. A believing servant of God is better than a Mushrik even though he may enchant you. They invite to the fire, while God invites to Paradise and a well-preserved life by His Leave. He expounds His messages for mankind to ponder and take them to heart.153

Note 153
Mushrik = Idol worshiper or idolater = One who ascribes partners to God = Who ascribes divinity besides Him = Who associates others with Him = Who invents or acknowledges authorities parallel to Him = Sets up idols in any form = Who side-lines Divine revelation in favor of manmade books or themes = Who worships his desires = Hero worshiper = A sectarian = Whoever hopes for any dead humans or saints to help him = Ancestor worshiper = Who ascribes children to God = A believer in intercession by angels or humans = Who seeks Divine Guidance outside the Final revelation = A subscriber or claimant to mysticism or clairvoyance = Who believes in created beings having Divine Powers = Accepts ultimate law-givers other than God = Prostrates before tyrants or “holy” men. Mushrikah = A Mushrik woman. Shirk17:111, 25:2, 18:26, 40:12, 18:38, 18:42, 18:110, 24:55, 10:18, 30:31, 10:66, 6:14, 6:40, 9:31

2:222 ويسلونك عن المحيض قل هو اذى فاعتزلوا النساء فى المحيض ولا تقربوهن حتى يطهرن فاذا تطهرن فاتوهن من حيث امركم الله ان الله يحب التوبين ويحب المتطهرين

Transcription (English)
2:222 Wayas-aloonaka AAani almaheediqul huwa athan faiAAtaziloo alnnisaafee almaheedi wala taqraboohunna hattayathurna fa-itha tatahharna fa/toohunna min haythuamarakumu Allahu inna Allaha yuhibbu alttawwabeenawayuhibbu almutatahhireena
Edip-Layth (Quran: A Reformist Translation)
2:222 They ask you about menstruation? Say, "It is painful; so retire yourselves sexually from the women during the menstruation, and do not approach them until they are cleansed. When they are cleansed, then you may approach them as God has commanded you." God loves the repenters and He loves the cleansed.62

Note 62

Prohibition of sexual intercourse during menstruation is for the protection of women from pain and potential infection. Other than that, menstruating women should continue their contact prayers, charity work, fasting, and studying the Quran. Commentaries based on hadith and sunna, not only mistranslate the word tahara but also fabricate a list of prohibitions for women claiming that they are not worthy of communicating with God or performing some good acts. In verse 3:55, the word tahara means "to be rescued" or "free from."

Despite the Quranic rule, the followers of hadith and sunna adopted Jewish laws that consider women unclean, and treat them like dirt for fourteen straight days of every month. According to the fabricated rules of the Old Testament, a menstruating woman is considered unclean for seven days, and during that period wherever she sits will be considered unclean; whoever touches her or sits where she sits must wash and bathe. After she finishes the menstruation, she has to wait for seven more days to be considered clean for ceremonial purposes (Leviticus 15:19-33 ).

The Monotheist Group (The Quran: A Monotheist Translation)
2:222 And they ask you about the menstruations? Say: "It is harmful, so retire yourselves sexually from the women during the menstruations, and do not approach them until they are cleansed. When they are cleansed, then you may approach them as God has commanded you." God loves the repenters and He loves the cleansed.
Muhammad Asad (The Message Of Quran)
2:222 AND THEY will ask thee about [woman's] monthly courses. Say: "It is a vulnerable condition. Keep, therefore, aloof from women during their monthly courses, and do not draw near unto them until they are cleansed; and when they are cleansed, go in unto them as God has bidden you to do."209 Verily, God loves those who turn unto Him in repentance210 and He loves those who keep themselves pure.

Note 209
This is one of the many references in the Qur'an to the positive, God-ordained nature of sexuality.

Note 210
I.e., if they have transgressed against the above restriction.
Rashad Khalifa (The Final Testament)
Menstruation2:222 They ask you about menstruation: say, "It is harmful; you shall avoid sexual intercourse with the women during menstruation; do not approach them until they are rid of it. Once they are rid of it, you may have intercourse with them in the manner designed by GOD. GOD loves the repenters, and He loves those who are clean.",
Shabbir Ahmed (Quran As It Explains Itself)
2:222 They ask you about menstruation. Say, “It is an inconvenience. So keep away from intimacy with women during menstruation and approach them not until they are rid of it. Once they are rid of it, you may approach them (your wives) for intimate relations in the manner designed for you by God. Indeed, God loves those who turn to Him for guidance and He loves those who stay clear of false dogmas.”154

Note 154
See 2:223. Mutatahhireen= Mutahharoon =Those who are clean = Clean of mind56:79. ‘manner designed by God’ = Ways of God in Nature 2:282, 5:4, 96:5

2:223 نساؤكم حرث لكم فاتوا حرثكم انى شئتم وقدموا لانفسكم واتقوا الله واعلموا انكم ملقوه وبشر المؤمنين

Transcription (English)
2:223 Nisaokum harthun lakum fa/tooharthakum anna shi/tum waqaddimoo li-anfusikum waittaqooAllaha waiAAlamoo annakum mulaqoohuwabashshiri almu/mineena
Edip-Layth (Quran: A Reformist Translation)
2:223 Your women are cultivation for you. So approach your cultivation as you wish towards goodness. Be conscientious of God and know that you will meet Him, and give good news to those who acknowledge.63

Note 63

Though this verse does not bring a limitation for sexual positions, in our opinion, it implicitly rules out anal sexual intercourse, since it likens women during the sexual intercourse to farms receptive of seeds.

The Monotheist Group (The Quran: A Monotheist Translation)
2:223 Your women are a cultivation for you. So approach your cultivation as you wish towards goodness. And be aware of God and know that you will meet Him, and give good news to the believers.
Muhammad Asad (The Message Of Quran)
2:223 Your wives are your tilth; go, then, unto your tilth as you may desire, but first provide something for your souls,211 and remain conscious of God, and know that you are destined to meet Him. And give glad tidings unto those who believe.

Note 211
In other words, a spiritual relationship between man and woman is postulated as the indispensable basis of sexual relations.
Rashad Khalifa (The Final Testament)
2:223 Your women are the bearers of your seed. Thus, you may enjoy this privilege however you like, so long as you maintain righteousness. You shall observe GOD, and know that you will meet Him. Give good news to the believers.,
Shabbir Ahmed (Quran As It Explains Itself)
2:223 Remember that women in the society are the guardians of your future generations, just as a garden keeps the seeds and turns them into flowering plants. So, whenever you meet with women socially, treat them with respect, keeping the aforementioned principle in mind. This conduct will go a long way to insure the betterment of the future generations. Send forth good today for the sake of tomorrow. Be mindful of God and know that you will, one day, face Him. O Messenger! Give good news to the believers.155

Note 155
Nisaa = Women, not wives

2:224 ولا تجعلوا الله عرضة لايمنكم ان تبروا وتتقوا وتصلحوا بين الناس والله سميع عليم

Transcription (English)
2:224 Wala tajAAaloo Allaha AAurdatanli-aymanikum an tabarroo watattaqoo watuslihoobayna alnnasi waAllahu sameeAAunAAaleemun
Edip-Layth (Quran: A Reformist Translation)
Abusing God's Name2:224 Do not make God the subject of your oaths; to be pious, aware, and reform relations among people; and God is Hearer, Knower.
The Monotheist Group (The Quran: A Monotheist Translation)
2:224 And do not make God the subject of your casual oaths. Be pious and righteous and reconcile among the people; and God is Hearer, Knower.
Muhammad Asad (The Message Of Quran)
2:224 AND DO NOT allow your oaths in the name of God to become an obstacle to virtue and God-consciousness and the promotion of peace between men:212 for God is all-hearing, all-knowing.

Note 212
Lit., "do not make God, because of your oaths...", etc. As can be seen from verse 226, this injunction refers primarily to oaths relating to divorce but is, nevertheless, general in its import. Thus, there are several authentic Traditions to the effect that the Prophet Muhammad said: "If anyone takes a solemn oath [that he would do or refrain from doing such-and such a thing], and thereupon realizes that something else would be a more righteous course, then let him do that which is more righteous, and let him break his oath and then atone for it" (Bukhari and Muslim; and other variants of the same Tradition in other compilations). As regards the method of atonement, see 5:89.
Rashad Khalifa (The Final Testament)
Do Not Take God's Name in Vain2:224 Do not subject GOD's name to your casual swearing, that you may appear righteous, pious, or to attain credibility among the people. GOD is Hearer, Knower.,
Shabbir Ahmed (Quran As It Explains Itself)
2:224 Let not your senseless oaths in the name of God deter you from doing good to others, from being mindful of the Divine laws, and from making peace between people. God is Hearer, Knower.

2:225 لا يؤاخذكم الله باللغو فى ايمنكم ولكن يؤاخذكم بما كسبت قلوبكم والله غفور حليم

Transcription (English)
2:225 La yu-akhithukumu Allahubiallaghwi fee aymanikum walakin yu-akhithukumbima kasabat quloobukum waAllahu ghafoorun haleemun
Edip-Layth (Quran: A Reformist Translation)
2:225 God will not call you to account for your casual oaths, but He will call you to account for what has entered your hearts. God is Forgiving, Compassionate.
The Monotheist Group (The Quran: A Monotheist Translation)
2:225 God will not call you to account for your casual oaths, but He will call you to account for what has entered your hearts. God is Forgiving, Compassionate.
Muhammad Asad (The Message Of Quran)
2:225 God will not take you to task for oaths which you may have uttered without thought, but will take you to task [only] for what your hearts have conceived [in earnest]: for God is much-forgiving, forbearing.
Rashad Khalifa (The Final Testament)
2:225 GOD does not hold you responsible for the mere utterance of oaths; He holds you responsible for your innermost intentions. GOD is Forgiver, Clement.,
Shabbir Ahmed (Quran As It Explains Itself)
2:225 God will not take you to task for your senseless swearing. He holds you responsible for your intentional doings. God is Forgiving, Clement.156

Note 156
Therefore, a marriage will not be dissolved for senseless utterances of the husband or the wife

2:226 للذين يؤلون من نسائهم تربص اربعة اشهر فان فاءو فان الله غفور رحيم

Transcription (English)
2:226 Lillatheena yu/loona min nisa-ihimtarabbusu arbaAAati ashhurin fa-in faoo fa-inna Allahaghafoorun raheemun
Edip-Layth (Quran: A Reformist Translation)
Divorce2:226 For those who are discontent with their wives, let them wait for four months. If they reconcile, then God is Forgiving, Compassionate.64

Note 64

Sectarian scholars who ignored the Quran and upheld volumes of books of hadith and sunna, issued laws (sharia) allowing the marriage contract to be voided with several words coming from the husband's mouth. This ease and one-sided divorce created miserable marriages and destroyed many families. Many men, who "divorced" their wives by uttering the magical word talaq unintentionally or in the heat of anger, desperately looked for a solution (fatwa), and found mullahs and religious judges selling fatwas to save their marriage! The class that created the problem in the first place became the benefactor of the solution. See 9:34.

Verse 2:228 establishes equal rights to both genders. By associating and even preferring numerous collections of lies and innovations to the Quran, the followers of hadith and sunna denied Muslim women the right to divorce and turned them into slaves of male despotism. Verse 4:19 clearly recognizes the right of women to divorce.

Divorce is a legal event lasting several months; it is not just an oral declaration of the male spouse. A wife cannot be divorced by announcing, "I divorce you three times." Furthermore, the divorce must be declared by a court, with the participation of both parties and witnesses. In order for three divorces to happen, three marriages must happen. Taking the right of getting married after the first divorce through fabricated sharia law is a great injustice. Sunni scholars tried to mend the consequences of the swift divorce by another fabrication by legalizing one-night adultery, hulla. After the hulla the husband could start the fourth marriage! For the man who somehow changed his mind and did not divorce the one-nighter, some Hanafi scholars made up another law. They claimed that if a man divorced his wife under threat or duress they would be considered divorced. In sum, a patch to solve a self-inflicted problem created another problem. The sectarian divorce law has evolved like a tax code or a bad computer program, each loophole demanding a patch and each patch creating more loopholes or problems. See 33:49.

The living expenses of a divorced women, as a general rule, is expected to be paid by the ex husband (2:241). Besides, the divorced women cannot be evicted from their houses by their husbands (65:1). Also, see 30:21. However, if after the divorce a woman learns that she is pregnant, she is advised to reconsider reconciliation with her former husband (2:228).

The Old Testament recognizes the right of women to divorce (Proverbs 2:17 ; Mark 10:12 ). Also, see Leviticus 21:14 ; Deuteronomy 24:1-4 ; Numbers 30:9 ; Deuteronomy 24:2-4 . Though divorce is prohibited in the New Testament (Matthew 5:32 ; 19:9; Mark 10:2-12 ; Luke 16:18 ), because of its unrealistic idealism, many Christians do not adhere to the prohibition of divorce. According to the New Testament, millions of Christians are committing adultery, since divorced men or women are remarrying again.

The Monotheist Group (The Quran: A Monotheist Translation)
2:226 For those who abstain from their wives, they shall be given four months. If they cease, then God is Forgiving, Merciful.
Muhammad Asad (The Message Of Quran)
2:226 Those who take an oath that they will not approach their wives shall have four months of grace; and if they go back [on their oath]213 -behold, God is much-forgiving, a dispenser of grace.

Note 213
I.e., during this period of grace.
Rashad Khalifa (The Final Testament)
Laws of Divorce2:226 Those who intend to divorce their wives shall wait four months (cooling off); if they change their minds and reconcile, then GOD is Forgiver, Merciful.,
Shabbir Ahmed (Quran As It Explains Itself)
2:226 Men who take an oath that they will not approach their wives shall have four months of grace. And if they go back on their oath during these four months, God is Forgiving, Merciful.157

Note 157
They must rethink their decision during this grace period and circumstances might change. Similar rules apply for women, since they have equal rights and obligations, and since no man is permitted to forcibly keep his wife in wedlock against her will as stated later in the Book. 2:228, 4:19, 4:21, 4:34, 7:189

2:227 وان عزموا الطلق فان الله سميع عليم

Transcription (English)
2:227 Wa-in AAazamoo alttalaqafa-inna Allaha sameeAAun AAaleemun
Edip-Layth (Quran: A Reformist Translation)
2:227 If they insist on the divorce, then God is Hearer, Knowledgeable.
The Monotheist Group (The Quran: A Monotheist Translation)
2:227 And if they insist on the divorce, then God is Hearer, Knowledgeable.
Muhammad Asad (The Message Of Quran)
2:227 But if they are resolved on divorce -behold, God is all-hearing, all-knowing.
Rashad Khalifa (The Final Testament)
2:227 If they go through with the divorce, then GOD is Hearer, Knower.,
Shabbir Ahmed (Quran As It Explains Itself)
2:227 If they decide upon divorce let them remember that God is Hearer, Knower.158

Note 158
They must bear in mind that since marriage is a Solemn Covenant 4:21, divorce can take place only in accordance with this Book of law

2:228 والمطلقت يتربصن بانفسهن ثلثة قروء ولا يحل لهن ان يكتمن ما خلق الله فى ارحامهن ان كن يؤمن بالله واليوم الءاخر وبعولتهن احق بردهن فى ذلك ان ارادوا اصلحا ولهن مثل الذى عليهن بالمعروف وللرجال عليهن درجة والله عزيز حكيم

Transcription (English)
2:228 Waalmutallaqatuyatarabbasna bi-anfusihinna thalathata quroo-in walayahillu lahunna an yaktumna ma khalaqa Allahufee arhamihinna in kunna yu/minna biAllahiwaalyawmi al-akhiri wabuAAoolatuhunna ahaqqubiraddihinna fee thalika in aradoo islahanwalahunna mithlu allathee AAalayhinna bialmaAAroofiwalilrrijali AAalayhinna darajatun waAllahuAAazeezun hakeemun
Edip-Layth (Quran: A Reformist Translation)
2:228 The divorced women shall wait for three menstruation periods; and it is not lawful for them to conceal what God has created in their wombs, if they acknowledge God and the Last day. Their husbands are more justified to return to them, if they both wish to reconcile. The women have rights similar to their obligations, according to the recognized norms. But the men will have a degree over them. God is Noble, Wise.
The Monotheist Group (The Quran: A Monotheist Translation)
2:228 And those divorced shall wait for three menstruation periods; and it is not lawful for them to conceal what God has created in their wombs, if they believe in God and the Last Day. And their husbands would then have just cause to return together, if they both wish to reconcile. And the obligations owed to them are to be fulfilled, as are the obligations owed by them. But the men will have a greater responsibility over them in this. And God is Noble, Wise.
Muhammad Asad (The Message Of Quran)
2:228 And the divorced women shall undergo, without remarrying,214 a waiting-period of three monthly courses: for it is not lawful for them to conceal what God may have created in their wombs,215 if they believe in God and the Last Day. And during this period their husbands are fully entitled to take them back, if they desire reconciliation; but, in accordance with justice, the rights of the wives [with regard to their husbands] are equal to the [husbands'] rights with regard to them, although men have precedence over them [in this respect].216 And God is almighty, wise.217

Note 214
Lit., "by themselves".

Note 215
The primary purpose of this waiting-period is the ascertainment of possible pregnancy, and thus of the parentage of the as yet unborn child. In addition, the couple are to be given an opportunity to reconsider their decision and possibly to resume the marriage. See also 65:1 and the corresponding note 2.

Note 216
A divorced wife has the right to refuse a resumption of marital relations even if the husband expresses, before the expiry of the waiting-period, his willingness to have the provisional divorce rescinded; but since it is the husband who is responsible for the maintenance of the family, the first option to rescind a provisional divorce rests with him

Note 217
Lit., "whereupon either retention in fairness or release in a goodly manner". In other words, a third pronouncement of divorce makes it final and irrevocable.
Rashad Khalifa (The Final Testament)
2:228 The divorced women shall wait three menstruations (before marrying another man). It is not lawful for them to conceal what GOD creates in their wombs, if they believe in GOD and the Last Day. (In case of pregnancy,) the husband's wishes shall supersede the wife's wishes, if he wants to remarry her. The women have rights, as well as obligations, equitably. Thus, the man's wishes prevail (in case of pregnancy). GOD is Almighty, Most Wise.,
Shabbir Ahmed (Quran As It Explains Itself)
2:228 After divorce, women shall wait three menstruations before remarriage. They shall not conceal pregnancy if they believe in God and in the Last Day. In case of pregnancy, their waiting period shall be until delivery (65:4.). And during this period their husbands would do better to take them back if both of them desire reconciliation. The husband and the wife have the right to reconcile during this waiting period of the wife. Women, in all equity, have rights similar to men. But men have one advantage over them (men have no waiting period for remarriage). God is Almighty, Wise.159

Note 159
There is no waiting period for a woman who is divorced before intimate relations with her husband 33:49. And it is three months if they do not habitually menstruate 65:4. Men do not have a waiting period for remarriage for obvious physiological reasons. And this is where men have an advantage over women. 2:228, 4:3, 4:19, 4:35, 4:128, 33:49, 58:1, 65:1

2:229 الطلق مرتان فامساك بمعروف او تسريح باحسن ولا يحل لكم ان تاخذوا مما ءاتيتموهن شيا الا ان يخافا الا يقيما حدود الله فان خفتم الا يقيما حدود الله فلا جناح عليهما فيما افتدت به تلك حدود الله فلا تعتدوها ومن يتعد حدود الله فاولئك هم الظلمون

Transcription (English)
2:229 Alttalaqu marratanifa-imsakun bimaAAroofin aw tasreehun bi-ihsaninwala yahillu lakum an ta/khuthoo mimmaataytumoohunna shay-an illa an yakhafaalla yuqeema hudooda Allahi fa-inkhiftum alla yuqeema hudooda Allahifala junaha AAalayhima feema iftadatbihi tilka hudoodu Allahi fala taAAtadoohawaman yataAAadda hudooda Allahi faola-ikahumu alththalimoona
Edip-Layth (Quran: A Reformist Translation)
2:229 The divorce is allowed twice. So, either remain together equitably, or part ways with kindness. It is not lawful for you to take back anything you have given the women unless you fear that they will not uphold God's limits. So if you fear that they will not uphold God's limits, then there is no sin upon them for what is given back. These are God's limits so do not transgress them. Whoever shall transgress God's limits are the wicked.
The Monotheist Group (The Quran: A Monotheist Translation)
2:229 The divorce is allowed twice. So, either they remain together equitably, or they part ways with goodness. And it is not lawful for you to take back anything you have given them unless you fear that they will not uphold the boundaries of God. So if you fear that they will not uphold the boundaries of God, then there is no sin upon them for what is given back. These are the boundaries of God so do not transgress them. And whoever shall transgress the boundaries of God, then these are the wicked.
Muhammad Asad (The Message Of Quran)
2:229 A divorce may be [revoked] twice, whereupon the marriage must either be resumed in fairness or dissolved in a goodly manner.218 And it is not lawful for you to take back anything of what you have ever given to your wives unless both [partners] have cause to fear that they may not be able to keep within the bounds set by God: hence, if you have cause to fear that the two may not be able to keep within the bounds set by God, there shall be no sin upon either of them for what the wife may give up [to her husband] in order to free herself.* These are the bounds set by God; do not, then, transgress them: for they who transgress the bounds set by God-it is they, they who are evildoers!

Note 218
All authorities agree in that this verse relates to the unconditional right on the part of the wife to obtain a divorce from her husband; such a dissolution of marriage at the wife's instance is called khul`. There exist a number of highly-authenticated Traditions to the effect that the wife of Thabit ibn Qays, Jamilah, came to the Prophet and demanded a divorce from her husband on the ground that, in spite of his irreproachable character and behaviour, she "disliked him as she would dislike falling into unbelief after having accepted Islam". Thereupon the Prophet ordained that she should return to Thabit the garden which he has given her as her dower (mahr) at the time of their wedding, and decreed that the marriage should be dissolved. (Several variants of this Tradition have been recorded by Bukhari, Nasa'i, Tirmidhi, Ibn Majah and Bayhaqi, on the authority of Ibn 'Abbas.) Similar Traditions, handed down on the authority of `a'ishah and relating to a woman called Hubaybah bint Sahl, are to be found in the Muwatta' of Imam Malik, in the Musnad of Imam Ahmad, and in the compilations of Nasa'i and Abu Da'ud (in one variant, the latter gives the woman's name as Hafsah bint Sahl). In accordance with these Traditions, Islamic Law stipulates that whenever a marriage is dissolved at the wife's instance without any offence on the part of the husband against his marital obligations, the wife is the contract-breaking party and must, therefore, return the dower which she received from him at the time of concluding the marriage: and in this event "there shall be no sin upon either of them" if the husband takes back the dower which the wife gives up of her own free will. An exhaustive discussion of all these Traditions and their legal implications is found in Nayl al-Awtar VII, pp. 34-41. For a summary of the relevant views of the various schools of Islamic jurisprudence, see Bidayat al-Mujtahid 11, pp. 54-57.
Rashad Khalifa (The Final Testament)
2:229 Divorce may be retracted twice. The divorced woman shall be allowed to live in the same home amicably, or leave it amicably. It is not lawful for the husband to take back anything he had given her. However, the couple may fear that they may transgress GOD's law. If there is fear that they may transgress GOD's law, they commit no error if the wife willingly gives back whatever she chooses. These are GOD's laws; do not transgress them. Those who transgress GOD's laws are the unjust.,
Shabbir Ahmed (Quran As It Explains Itself)
2:229 (The whole period of divorce i.e. three menstruations, three months, or until delivery can be taken back twice.) In a given couple's lifetime, a divorce is permissible twice. Then the divorced woman must be retained in honor or released in kindness. She shall be allowed to live in the same home amicably, or leave it amicably. At or after divorce, it is not lawful for you to take back anything of what you have ever given to her. However, if both of you fear that you might (in waves of emotion) transgress the bounds set by God, there shall be no blame on either of you for what the wife willingly gives back, whatever she chooses. These are the limits set by God; transgress them not. Whoever transgresses the bounds set by God, such are the wrongdoers.

2:230 فان طلقها فلا تحل له من بعد حتى تنكح زوجا غيره فان طلقها فلا جناح عليهما ان يتراجعا ان ظنا ان يقيما حدود الله وتلك حدود الله يبينها لقوم يعلمون

Transcription (English)
2:230 Fa-in tallaqaha falatahillu lahu min baAAdu hatta tankihazawjan ghayrahu fa-in tallaqaha fala junahaAAalayhima an yatarajaAAa in thannaan yuqeema hudooda Allahi watilka hudooduAllahi yubayyinuha liqawmin yaAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:230 So if he divorces her again, then she will not be lawful for him until she has married another husband. If the other husband divorces her, then they are not blamed for coming back together if they think they will uphold God's limits. These are God's limits; He clarifies them for a people that know.
The Monotheist Group (The Quran: A Monotheist Translation)
2:230 So if he divorces her again, then she will not be lawful for him until after she has married a different husband; if he divorces her; then there is no sin that they come back together if they think they will uphold the boundaries of God. These are the boundaries of God, He clarifies them for a people who know.
Muhammad Asad (The Message Of Quran)
2:230 And if he divorces her [finally], she shall thereafter not be lawful unto him unless she first takes another man for husband; then, if the latter divorces her, there shall be no sin upon either of the two if they return to one another-provided that both of them think that they will be able to keep within the bounds set by God: for these are the bounds of God which He makes clear unto people of [innate] knowledge.
Rashad Khalifa (The Final Testament)
2:230 If he divorces her (for the third time), it is unlawful for him to remarry her, unless she marries another man, then he divorces her. The first husband can then remarry her, so long as they observe GOD's laws. These are GOD's laws; He explains them for people who know.,
Shabbir Ahmed (Quran As It Explains Itself)
2:230 If a man divorces his wife irrevocably, it will be unlawful for him to remarry her. However, if the woman marries another man and he divorces her, in that case there is no blame on either of them to re-unite provided they think that they can observe the limits set by God. These limits have been made clear for people who use this knowledge.160

Note 160
Irrevocably = Divorce on a third different time during their entire marital life. Note: “either of them to reunite” can only refer to the original couple. There is no room in the Qur’an for the so-called ‘Halaalah’, a shameful, manmade custom where a divorced woman is made to spend an intimate night with another man under wedlock with a preplanned divorce in the morning! It should better be called ‘Haraamah’

2:231 واذا طلقتم النساء فبلغن اجلهن فامسكوهن بمعروف او سرحوهن بمعروف ولا تمسكوهن ضرارا لتعتدوا ومن يفعل ذلك فقد ظلم نفسه ولا تتخذوا ءايت الله هزوا واذكروا نعمت الله عليكم وما انزل عليكم من الكتب والحكمة يعظكم به واتقوا الله واعلموا ان الله بكل شىء عليم

Transcription (English)
2:231 Wa-itha tallaqtumu alnnisaafabalaghna ajalahunna faamsikoohunna bimaAAroofin aw sarrihoohunnabimaAAroofin wala tumsikoohunna diraranlitaAAtadoo waman yafAAal thalika faqad thalamanafsahu wala tattakhithoo ayati Allahihuzuwan waothkuroo niAAmata Allahi AAalaykumwama anzala AAalaykum mina alkitabi waalhikmatiyaAAithukum bihi waittaqoo Allaha waiAAlamooanna Allaha bikulli shay-in AAaleemun
Edip-Layth (Quran: A Reformist Translation)
Do not Leave the Divorced Women on the Street2:231 If you have divorced the women, and they have reached their required interim period, then either remain together equitably, or part ways equitably. Do not reconcile with them so you can harm them out of animosity. Whoever does so is doing wickedness to his person. Do not take God's signs lightly; remember God's blessings towards you, and what was sent down to you of the book and the wisdom, He warns you with it. Be conscientious of God and know that God is Knowledgeable in all things.
The Monotheist Group (The Quran: A Monotheist Translation)
2:231 And if you have divorced the women, and they have reached their required interim period, then either you remain together equitably, or part ways equitably. And do not reconcile with them so you can harm them out of animosity; whoever does so is doing wrong to his soul; and do not take the revelations of God as mockery. And remember the blessings of God upon you, and what was sent down to you of the Book and the wisdom, He warns you with it. And be aware of God and know that God is knowledgeable of all things.
Muhammad Asad (The Message Of Quran)
2:231 And so, when you divorce women and they are about to reach the end of their waiting-term, then either retain them in a fair manner or let them go in a fair manner. But do not retain them against their will in order to hurt [them]: for he who does so sins indeed against himself. And do not take [these] messages of God in a frivolous spirit; and remember the blessings with which God has graced you, and all the revelation and the wisdom which He has bestowed on you from on high in order to admonish you thereby; and remain conscious of God, and know that God has full knowledge of everything.
Rashad Khalifa (The Final Testament)
Do Not Throw the Divorcees Out Onto the Streets2:231 If you divorce the women, once they fulfill their interim (three menstruations), you shall allow them to live in the same home amicably, or let them leave amicably. Do not force them to stay against their will, as a revenge. Anyone who does this wrongs his own soul. Do not take GOD's revelations in vain. Remember GOD's blessings upon you, and that He sent down to you the scripture and wisdom to enlighten you. You shall observe GOD, and know that GOD is aware of all things.,
Shabbir Ahmed (Quran As It Explains Itself)
2:231 When you have divorced women, and they have completed their waiting period, then retain them in kindness or release them in kindness. (You shall allow them to live in the same home amicably, or let them leave amicably.) Do not force them to stay against their will, as revenge. Anyone who does this wrongs his own ‘self’. Do not make the revelations of God a laughing stock. Remember God’s blessings upon you and the Book and wisdom He has sent down to you in order to enlighten you. Be mindful of God’s commands and know that God is Knower of all things.

2:232 واذا طلقتم النساء فبلغن اجلهن فلا تعضلوهن ان ينكحن ازوجهن اذا ترضوا بينهم بالمعروف ذلك يوعظ به من كان منكم يؤمن بالله واليوم الءاخر ذلكم ازكى لكم واطهر والله يعلم وانتم لا تعلمون

Transcription (English)
2:232 Wa-itha tallaqtumu alnnisaafabalaghna ajalahunna fala taAAduloohunna an yankihnaazwajahunna itha taradaw baynahum bialmaAAroofithalika yooAAathu bihi man kanaminkum yu/minu biAllahi waalyawmi al-akhirithalikum azka lakum waatharu waAllahuyaAAlamu waantum la taAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:232 If you divorce the women, and they have reached their required interim period, then do not prevent them from remarrying their husbands if they amicably agree amongst themselves out of what is best. This is to remind any of you who acknowledge God and the Last day, this is better for you and purer; and God knows while you do not know.
The Monotheist Group (The Quran: A Monotheist Translation)
2:232 And if you divorce the women, and they reach their required interim period, then do not make difficulty for them if they wish to remarry their husbands if they have amicably agreed among themselves out of what is best. This is to remind any of you who believe in God and the Last Day, this is better for you and purer; and God knows while you do not know.
Muhammad Asad (The Message Of Quran)
2:232 And when you divorce women, and they have come to the end of their waiting-term, hinder them not from marrying other men if they have agreed with each other in a fair manner. This is an admonition unto every one of you who believes in God and the Last Day; it is the most virtuous [way] for you, and the cleanest. And God knows, whereas you do not know.
Rashad Khalifa (The Final Testament)
2:232 If you divorce the women, once they fulfill their interim, do not prevent them from remarrying their husbands, if they reconcile amicably. This shall be heeded by those among you who believe in GOD and the Last Day. This is purer for you, and more righteous. GOD knows, while you do not know.,
Shabbir Ahmed (Quran As It Explains Itself)
2:232 And when you have divorced women, and they are approaching their waiting period, people in the society shall not place difficulties if they wish to remarry their former husbands in a decent manner (not secretly). And do not place difficulties if the woman decides to marry a different husband upon mutual agreement. This instruction is for all among you who believe in God and the Last Day. Following the commands helps you develop your own ‘self’ and stay clear of vice. God knows, you know not.161

Note 161
Fabalghna ajalahunna= The divorced women are about to complete their term of waiting period - according to the context and Tasreef

2:233 والولدت يرضعن اولدهن حولين كاملين لمن اراد ان يتم الرضاعة وعلى المولود له رزقهن وكسوتهن بالمعروف لا تكلف نفس الا وسعها لا تضار ولدة بولدها ولا مولود له بولده وعلى الوارث مثل ذلك فان ارادا فصالا عن تراض منهما وتشاور فلا جناح عليهما وان اردتم ان تسترضعوا اولدكم فلا جناح عليكم اذا سلمتم ما ءاتيتم بالمعروف واتقوا الله واعلموا ان الله بما تعملون بصير

Transcription (English)
2:233 Waalwalidatu yurdiAAnaawladahunna hawlayni kamilayni liman aradaan yutimma alrradaAAata waAAala almawloodilahu rizquhunna wakiswatuhunna bialmaAAroofi latukallafu nafsun illa wusAAaha la tudarrawalidatun biwaladiha wala mawloodun lahubiwaladihi waAAala alwarithi mithlu thalikafa-in arada fisalan AAan taradinminhuma watashawurin fala junahaAAalayhima wa-in aradtum an tastardiAAoo awladakumfala junaha AAalaykum itha sallamtum maataytum bialmaAAroofi waittaqoo AllahawaiAAlamoo anna Allaha bima taAAmaloona baseerun
Edip-Layth (Quran: A Reformist Translation)
Rights and Responsibilities After Divorce2:233 The birth mothers suckle their children two full years, for those who wish to complete the suckling. The man for whom the child is born is responsible for both their provisions and clothing equitably. A person should not be burdened beyond its means. No mother shall be harmed because of her child, nor shall a father be harmed because of his child. For the guardian is the same requirement. So if they wish to separate out of mutual agreement and council, then there is no blame on them. If you want to hire nursing mothers, then there is no blame on you if you return what you have been given according to the recognized norms. Be conscientious of God, and know that God is watching over what you do.
The Monotheist Group (The Quran: A Monotheist Translation)
2:233 And the divorced mothers are allowed to suckle their children two full years, if they wish to complete the suckling. And the man for whom the child is born is responsible for both their provisions and clothing equitably. A soul is not burdened except with what it can bear. No mother shall be harmed because of her child, nor shall a father be harmed because of his child. And for the guardian is the same requirement. So if they wish to separate out of mutual agreement and counsel, then there is no sin upon them. And if you want to hire nursing mothers, then there is no sin upon you if you return what you have been given equitably. And be aware of God, and know that God is watching over what you do.
Muhammad Asad (The Message Of Quran)
2:233 And the [divorced] mothers may nurse their children for two whole years, if they wish to complete the period of nursing; and it is incumbent upon him who has begotten the child to provide in a fair manner for their sustenance and clothing. No human being shall be burdened with more than he is well able to bear: neither shall a mother be made to suffer because of her child, nor, because of his child, he who has begotten it. And the same duty rests upon the [father's] heir. And if both [parents] decide, by mutual consent and counsel, upon separation [of mother and child],219 they will incur no sin [thereby]; and if you decide to entrust your children to foster-mothers, you will incur no sin provided you ensure, in a fair manner, the safety of the child which you are handing over.220 But remain conscious of God, and know that God sees all that you do.

Note 219
Most of the commentators understand the word fisal as being synonymous with "weaning" (i.e., before the end of the maximum period of two years). Abu Muslim, however, is of the opinion that it stands here for "separation" -i.e., of the child from its mother (Razi). It appears to me that this is the better of the two interpretations inasmuch as it provides a solution for cases in which both parents agree that, for some reason or other, it would not be fair to burden the divorced mother with the upbringing of the child despite the father's obligation to support them materially, while, on the other hand. it would not be feasible for the father to undertake this duty single-handed.

Note 220
Lit., "provided you make safe [or "provided you surrender"] in a fair manner that which you are handing over". While it cannot be denied that the verb sallamahu can mean "he surrendered it" as well as "he made it safe", it seems to me that the latter meaning (which is the primary one) is preferable in this context since it implies the necessity of assuring the child's future safety and well-being. (The commentators who take the verb sallamtum in the sense of "you surrender" interpret the phrase idha sallamtum ma ataytum bi'l-ma'ruf as meaning "provided you hand over the agreed-upon [wages to the foster-mothers] in a fair manner" - which, to my mind, unduly limits the purport of the above injunction.)
Rashad Khalifa (The Final Testament)
2:233 Divorced mothers shall nurse their infants two full years, if the father so wishes. The father shall provide the mother's food and clothing equitably. No one shall be burdened beyond his ability. No mother shall be harmed on account of her infant, nor shall the father be harmed because of his infant. (If the father dies), his inheritor shall assume these responsibilities. If the infant's parents mutually agree to part, after due consultation, they commit no error by doing so. You commit no error by hiring nursing mothers, so long as you pay them equitably. You shall observe GOD, and know that GOD is Seer of everything you do.,
Shabbir Ahmed (Quran As It Explains Itself)
2:233 If the (divorced) mothers wish to nurse their infants, the father shall provide for the mother’s sustenance and clothing equitably up to two years of nursing. Do not burden any person with more than what he or she is able to bear. No mother shall be made to suffer because of her child, nor shall a father be made to suffer because of his child. If the father dies, his heir shall assume these responsibilities. If both parents decide with mutual consent, there shall be nothing wrong in entrusting your children to foster-mothers. There shall be nothing wrong if you ensure, in a fair manner, the safety of the child you are handing over. Be mindful of God and know that God is Seer of all that you do.

2:234 والذين يتوفون منكم ويذرون ازوجا يتربصن بانفسهن اربعة اشهر وعشرا فاذا بلغن اجلهن فلا جناح عليكم فيما فعلن فى انفسهن بالمعروف والله بما تعملون خبير

Transcription (English)
2:234 Waallatheena yutawaffawnaminkum wayatharoona azwajan yatarabbasnabi-anfusihinna arbaAAata ashhurin waAAashran fa-ithabalaghna ajalahunna fala junaha AAalaykum feemafaAAalna fee anfusihinna bialmaAAroofi waAllahubima taAAmaloona khabeerun
Edip-Layth (Quran: A Reformist Translation)
Widows2:234 For those of you who pass away and leave widows behind, then their widows will have a required interim period of four months and ten days. When they reach their required interim, then there is no blame on you for what they do to themselves according to the recognized norms. God is Ever-aware of what you do.65

Note 65

The waiting period of married women is the experience of three menstruations. See 2:228.

The Monotheist Group (The Quran: A Monotheist Translation)
2:234 And for those of you whose lives are terminated and they leave widows behind, then their widows will have a required interim period of four months and ten. So when they reach their required interim, then there is no sin upon you for what they do with themselves in goodness. And God is Expert to what you do.
Muhammad Asad (The Message Of Quran)
2:234 And if any of you die and leave wives behind, they shall undergo, without remarrying,221 a waiting-period of four months and ten days; whereupon, when they have reached the end of their waiting-term, there shall be no sin222 in whatever they may do with their persons in a lawful manner. And God is aware of all that you do.

Note 221
Lit., "by themselves".

Note 222
Lit., "you will incur no sin'". Since, obviously, the whole community is addressed here (Zamakhshari), the rendering "there shall be no sin" would seem appropriate.
Rashad Khalifa (The Final Testament)
You Shall Observe the Pre-Marriage Interims2:234 Those who die and leave wives, their widows shall wait four months and ten days (before they remarry). Once they fulfill their interim, you commit no error by letting them do whatever righteous matters they wish to do. GOD is fully Cognizant of everything you do.,
Shabbir Ahmed (Quran As It Explains Itself)
2:234 Those among you who die and leave wives behind, they shall wait four months and ten days before they remarry. Once they fulfill their interim, the society commits nothing wrong by letting them make their own decisions about their future including remarriage. God is Aware of what you do.

2:235 ولا جناح عليكم فيما عرضتم به من خطبة النساء او اكننتم فى انفسكم علم الله انكم ستذكرونهن ولكن لا تواعدوهن سرا الا ان تقولوا قولا معروفا ولا تعزموا عقدة النكاح حتى يبلغ الكتب اجله واعلموا ان الله يعلم ما فى انفسكم فاحذروه واعلموا ان الله غفور حليم

Transcription (English)
2:235 Wala junaha AAalaykum feemaAAarradtum bihi min khitbati alnnisa-iaw aknantum fee anfusikum AAalima Allahu annakum satathkuroonahunnawalakin la tuwaAAidoohunna sirran illaan taqooloo qawlan maAAroofan wala taAAzimoo AAuqdata alnnikahihatta yablugha alkitabu ajalahu waiAAlamooanna Allaha yaAAlamu ma fee anfusikum faihtharoohuwaiAAlamoo anna Allaha ghafoorun haleemun
Edip-Layth (Quran: A Reformist Translation)
2:235 There is no blame upon you if you openly propose marriage to these women, or you keep it between yourselves. God knows that you will be thinking of them, but do not meet them secretly, unless you have something righteous to say. Do not consummate the marriage until the required interim is reached in the book. Know that God knows what is in your minds, so be conscientious of Him, and know that God is Forgiving, Compassionate.
The Monotheist Group (The Quran: A Monotheist Translation)
2:235 And there is no sin upon you if you openly propose marriage to the women, or you keep it between yourselves. God knows that you will be thinking about them, but do not meet them secretly, unless you have something righteous to say. And do not finalize the marriage contract until the book interim is reached. And know that God knows what is in your souls, so be aware of Him, and know that God is Forgiving, Compassionate.
Muhammad Asad (The Message Of Quran)
2:235 But you will incur no sin if you give a hint of [an intended] marriage-offer to [any of] these women, or if you conceive such an intention without making it obvious: [for] God knows that you intend to ask them in marriage.223 Do not, however, plight your troth with them in secret, but speak only in a decent manner; and do not proceed with tying the marriage-knot ere the ordained [term of waiting] has come to its end. And know that God knows what is in your minds, and therefore remain conscious of Him; and know, too, that God is much-forgiving, forbearing.

Note 223
Lit., "if you conceal [such an intention] within yourselves: [for] God knows that you will mention [it] to them". In classical Arabic usage, the expression dhakaraha ("he mentioned (it] to her") is often idiomatically synonymous with "he demanded her in marriage" (see Lane III, 969). The above passage relates to a marriage-offer - or to an intention of making such an offer - to a newly-widowed or divorced woman before the expiry of the prescribed waiting-term.
Rashad Khalifa (The Final Testament)
2:235 You commit no sin by announcing your engagement to the women, or keeping it secret. GOD knows that you will think about them. Do not meet them secretly, unless you have something righteous to discuss. Do not consummate the marriage until their interim is fulfilled. You should know that GOD knows your innermost thoughts, and observe Him. You should know that GOD is Forgiver, Clement.,
Shabbir Ahmed (Quran As It Explains Itself)
2:235 You do nothing wrong in announcing your engagement to (widowed or divorced) women or keeping it to yourselves. God knows that the community will think about them. But, never make a secret pledge or contract with them. Speak with them honorably and in recognized words. Do not tie the wedding knot nor sign the marital contract until the waiting period has ended. Know that God understands human psyche, and what is in your hearts. Take heed of Him and know that God is Forgiving, Clement.

2:236 لا جناح عليكم ان طلقتم النساء ما لم تمسوهن او تفرضوا لهن فريضة ومتعوهن على الموسع قدره وعلى المقتر قدره متعا بالمعروف حقا على المحسنين

Transcription (English)
2:236 La junaha AAalaykum in tallaqtumualnnisaa ma lam tamassoohunna aw tafridoolahunna fareedatan wamattiAAoohunna AAalaalmoosiAAi qadaruhu waAAala almuqtiri qadaruhu mataAAanbialmaAAroofi haqqan AAala almuhsineena
Edip-Layth (Quran: A Reformist Translation)
Breaking the Engagement2:236 There is no blame on you if you divorce the women before having sexual intercourse with them, or before committing to what was agreed for them. Let them have compensation, the rich according to his means, and the poor according to his means. Compensation, which is according to the recognized norms, is a responsibility for good-doers.66

Note 66

Dowry is an economic security and compensation to be paid to the woman. It is the consideration of the marriage contract, since women take more risk than men do by entering such a contract. Divorced women with children usually bear more burdens. The Quran asks us to provide for our ex-wives for a while to allow them to get on their feet. Thus, women will not endure the torture of having to live with a difficult husband for the fear of becoming homeless. Dowry has nothing to do with the families of women; it is the right of women.

The Bible also has a dowry requirement but it considers it a gift to the family of the bride: Genesis 30:20 ; 34:12; Exodus 22:17 ; 1 Samuel 18:25 .

The Monotheist Group (The Quran: A Monotheist Translation)
2:236 There is no sin upon you if you divorce the women before having sexual intercourse with them, or before setting the dowry for them. Let them have recompense, the rich according to his means, and the poor according to his means. A recompense in kindness, a responsibility for the good doers.
Muhammad Asad (The Message Of Quran)
2:236 You will incur no sin if you divorce women while you have not yet touched them nor settled a dower upon them;224 but [even in such a case] make provision for them - the affluent according to his means, and the straitened according to his means - a provision in an equitable manner: this is a duty upon all who would do good.225 226

Note 224
The term farrdah denotes the dower (often also called mahr) which must be agreed upon by bridegroom and bride before the conclusion of the marriage-tie. While the amount of this dower is left to the discretion of the two contracting parties (and may even consist of no more than a token gift), its stipulation is an essential part of an Islamic marriage contract. For exceptions from this rule, see 33:50 and the corresponding note 58.

Note 225
Lit., "upon the doers of good" - i.e., all who are determined to act in accordance with God's will.

Note 226
According to some of the most prominent Companions of the Prophet (e.g., `Ali) and their immediate successors (e.g., Sa'id ibn al-Musayyab and Sa'id ibn Jubayr), this term denotes the husband (cf. Tabari, Zamakhshari, Baghawi, Razi and Ibn Kathir).
Rashad Khalifa (The Final Testament)
Breaking the Engagement2:236 You commit no error by divorcing the women before touching them, or before setting the dowry for them. In this case, you shall compensate them - the rich as he can afford and the poor as he can afford - an equitable compensation. This is a duty upon the righteous.,
Shabbir Ahmed (Quran As It Explains Itself)
2:236 There is no blame on you if you nullify the marriage before you have intimately touched the women with whom you have signed the marital contract, and before you have fixed the marital gift. This would be an unexpected situation involving emotional trauma. Therefore, show compassion by giving her as generous a gift as you can afford. This would be an act of equity and it is a binding duty on all those who wish to be counted among the benefactors of humanity.

2:237 وان طلقتموهن من قبل ان تمسوهن وقد فرضتم لهن فريضة فنصف ما فرضتم الا ان يعفون او يعفوا الذى بيده عقدة النكاح وان تعفوا اقرب للتقوى ولا تنسوا الفضل بينكم ان الله بما تعملون بصير

Transcription (English)
2:237 Wa-in tallaqtumoohunna min qabli antamassoohunna waqad faradtum lahunna fareedatanfanisfu ma faradtum illa an yaAAfoonaaw yaAAfuwa allathee biyadihi AAuqdatu alnnikahiwaan taAAfoo aqrabu lilttaqwa wala tansawooalfadla baynakum inna Allaha bimataAAmaloona baseerun
Edip-Layth (Quran: A Reformist Translation)
2:237 If you divorce them before having sexual intercourse with them, but you have already agreed to the dowry, then you must give half of what you have agreed, unless they forgive or the guardian over the marriage contract forgives. If you forgive, it is closer to awareness. Do not forget the favor between you; God is Seer over what you do.
The Monotheist Group (The Quran: A Monotheist Translation)
2:237 And if you divorce them before having sexual intercourse with them, but you have already set the dowry for them; then you must give half of what you have agreed, unless they forgive or the guardian over the marriage contract forgives. And if you forgive, it is closer to righteousness. And do not forget the favor between you; God is Seer of what you do.
Muhammad Asad (The Message Of Quran)
2:237 And if you divorce them before having touched them, but after having settled a dower upon them, then [give them] half of what you have settled - unless it be that they forgo their claim or he in whose hand is the marriage-tie* forgoes his claim [to half of the dower]: and to forgo what is due to you is more in accord with God-consciousness. And forget not [that you are to act with] grace towards one another: verily, God sees all that you do.
Rashad Khalifa (The Final Testament)
2:237 If you divorce them before touching them, but after you had set the dowry for them, the compensation shall be half the dowry, unless they voluntarily forfeit their rights, or the party responsible for causing the divorce chooses to forfeit the dowry. To forfeit is closer to righteousness. You shall maintain the amicable relations among you. GOD is Seer of everything you do.,
Shabbir Ahmed (Quran As It Explains Itself)
2:237 And if unexpected circumstances lead you to divorce women before you have intimately touched them, but after the marital gift has been fixed, give them half the amount unless they volunteer to forgo it. If the move for divorce originates purely from you, let her have the whole portion. If you men forgo it, it is closer to righteousness. O People! Never forget kindness among yourselves. This command is from God Whose Law of Requital ever monitors your actions and the motives behind them.

2:238 حفظوا على الصلوت والصلوة الوسطى وقوموا لله قنتين

Transcription (English)
2:238 Hafithoo AAalaalssalawati waalssalatialwusta waqoomoo lillahi qaniteena
Edip-Layth (Quran: A Reformist Translation)
Observe the Contact prayer (Sala)2:238 Preserve the contact prayers, and the middle contact prayer, and stand devoutly for God.67

Note 67

Three timely prayers are mentioned by name: 2:238; 11:114; 17:78 and 24:58. During the revelation of the Quran, like practices such as pilgrimage, fasting, and sharing for betterment, contact prayers too were known. See 8:35; 21:73; 22:78; 107:4. Some people understand the phrase sala al wusta to mean "prayer is good" rather than the "middle prayer," and they have therefore inferred two prayers a day, rather than three prayers. However, diligent research on this issue and the waning of the sectarian influence is helping clarifying the issue. See, the Appendix, Sala Prayer According to the Quran.

The interruption of the subject on divorce with verses about the contact prayers does not violate textual coherence, since one of the purposes of the prayer is to ask for God's help and guidance during difficult times, and divorce is one of those times. See 2:45; 29:45.

The Monotheist Group (The Quran: A Monotheist Translation)
2:238 Maintain the contact prayers; and the middle contact prayer; and stand for God dutifully.
Muhammad Asad (The Message Of Quran)
2:238 BE EVER mindful of prayers, and of praying in the most excellent way;227 and stand before God in devout obedience.228

Note 227
Lit., "the midmost [or "the most excellent"] prayer". It is generally assumed that this refers to the mid-afternoon (`asr) prayer, although some authorities believe that it denotes the prayer at dawn (fair). Muhammad `Abduh, however, advances the view that it may mean "the noblest kind of prayer-that is, a prayer from the fullness of the heart, with the whole mind turned towards God, inspired by awe of Him, and reflecting upon His word" (Manar II, 438). - In accordance with the system prevailing throughout the Qur'an, any lengthy- section dealing with social laws is almost invariably followed by a call to God-consciousness: and since God-consciousness comes most fully to its own in prayer, this and the next verse are interpolated here between injunctions relating to marital life and divorce.

Note 228
This relates to any dangerous situation - for instance, in war- where remaining for any length of time at one place would only increase the peril: in such an event, the obligatory prayers may be offered in any way that is feasible, even without consideration of the qiblah.
Rashad Khalifa (The Final Testament)
You Shall Observe the Contact Prayers2:238 You shall consistently observe the Contact Prayers, especially the middle prayer, and devote yourselves totally to GOD.41 ,

Note 41
All five prayers are found in 2:238, 11:114, 17:78, & 24:58. When the Quran was revealed, the Contact Prayers (Salat) had already beenin existence (Appendix 9). The details of all five prayers--what torecite and the number of units (Rak`aas) per prayer, etc.--aremathematically confirmed. For example, writing down the number of units foreach of the five prayers, next to each other, we get 24434, 19x1286. Also,if we use[#] to represent Sura 1 (Al-Faatehah), where [#]=the sura number (1), followed by the number of verses (7), followed by the number of each verse, the number of letters in each verse, and the gematrical value of every letter, writing down 2 [#] [#]4 [#] [#] [#] [#]4 [#] [#] [#] [#]3 [#] [#] [#]4 [#] [#] [#] [#] produces a multiple of 19 (see 1:1).
Shabbir Ahmed (Quran As It Explains Itself)
2:238 Guard your duties pertaining to the family life (221-237) and the central duty of remaining vigilant in obeying Divine commands.162

Note 162
‘Salaat-il-wusta’ is not ‘Asr

2:239 فان خفتم فرجالا او ركبانا فاذا امنتم فاذكروا الله كما علمكم ما لم تكونوا تعلمون

Transcription (English)
2:239 Fa-in khiftum farijalan aw rukbananfa-itha amintum faothkuroo Allaha kamaAAallamakum ma lam takoonoo taAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:239 But if you are in a state of worry, then you may do so while walking or riding. If you become secure, then remember God as He has taught you what you did not know.68

Note 68

For instance, one may pray in a sitting position while traveling in buses or airplanes.

The Monotheist Group (The Quran: A Monotheist Translation)
2:239 But if you are fearful, then you may do so while walking or riding. If you become secure, then remember God as He has taught you what you did not know.
Muhammad Asad (The Message Of Quran)
2:239 But if you are in danger, [pray] walking or riding;* and when you are again secure, bear God in mind - since it is He who taught you what you did not previously know.
Rashad Khalifa (The Final Testament)
2:239 Under unusual circumstances, you may pray while walking or riding. Once you are safe, you shall commemorate GOD as He taught you what you never knew.,
Shabbir Ahmed (Quran As It Explains Itself)
2:239 Whether fear threatens you from without, or you are strolling, riding, relaxing in peace, remember God as He has taught you (the right and wrong) what you did not know. [3:3, 3:190-191, 4:103]

2:240 والذين يتوفون منكم ويذرون ازوجا وصية لازوجهم متعا الى الحول غير اخراج فان خرجن فلا جناح عليكم فى ما فعلن فى انفسهن من معروف والله عزيز حكيم

Transcription (English)
2:240 Waallatheena yutawaffawnaminkum wayatharoona azwajan wasiyyatanli-azwajihim mataAAan ila alhawlighayra ikhrajin fa-in kharajna fala junahaAAalaykum fee ma faAAalna fee anfusihinna min maAAroofinwaAllahu AAazeezun hakeemun
Edip-Layth (Quran: A Reformist Translation)
Alimony For Widows and Divorcees2:240 Those of you who pass away and leave widows behind, leave a will for them that they may enjoy for one year without being evicted. If they leave, then there is no blame on you for what they do to themselves out of the recognized norms; and God is Noble, Wise.69

Note 69

The estate trust recommended by this verse is another layer of protection provided for a divorced woman. This is in addition to the dowry, periodical payment, and inheritance. If there is no will, see 4:12.

The Monotheist Group (The Quran: A Monotheist Translation)
2:240 And for those of you whose lives are terminated and they leave widows behind; a testimony to them that they may enjoy for one year without being made to vacate. If they leave then there is no sin upon you for what they do with themselves of goodness; and God is Noble, Wise.
Muhammad Asad (The Message Of Quran)
2:240 AND IF any of you die and leave wives behind, they bequeath thereby to their widows [the right to] one year's maintenance without their being obliged to leave [the dead husband's home].229 If, however, they leave [of their own accord], there shall be no sin in whatever they may do with themselves in a lawful manner.230 And God is almighty, wise.

Note 229
Lit., "[it is] a bequest to their wives [of] one year's maintenance without being dislodged". (As regards the justification of the rendering adopted by me, see Manar II, 446 ff.). The question of a widow's residence in her dead husband's house arises, of course, only in the event that it has not been bequeathed to her outright under the provisions stipulated in 4:12 .

Note 230
For instance, by remarrying-in which case they forgo their claim to additional maintenance during the remainder of the year. Regarding the phrase "there shall be no sin", see note 222 above.
Rashad Khalifa (The Final Testament)
Alimony For Widows and Divorcees2:240 Those who die and leave wives, a will shall provide their wives with support for a year, provided they stay within the same household. If they leave, you commit no sin by letting them do whatever they wish, so long as righteousness is maintained. GOD is Almighty, Most Wise.,
Shabbir Ahmed (Quran As It Explains Itself)
2:240 Men must testify in a written, legal will that, after their death, their widows will receive one year’s maintenance without their being obliged to leave the house. But, if they leave on their own accord, there is nothing wrong in letting them do whatever they wish to do with their own lives in a lawful manner. God is Almighty, the Wise (and He grants this permission).

2:241 وللمطلقت متع بالمعروف حقا على المتقين

Transcription (English)
2:241 Walilmutallaqati mataAAunbialmaAAroofi haqqan AAala almuttaqeena
Edip-Layth (Quran: A Reformist Translation)
2:241 For the divorced women compensation is an obligation upon the conscientious.
The Monotheist Group (The Quran: A Monotheist Translation)
2:241 And for those divorced to have a recompense is an obligation upon the righteous.
Muhammad Asad (The Message Of Quran)
2:241 And the divorced women, too, shall have [a right to] maintenance in a goodly manner:231 this is a duty for all who are conscious of God.

Note 231
This obviously relates to women who are divorced without any legal fault on their part. The amount of alimony - payable unless and until they remarry - has been left unspecified since it must depend on the husband's financial circumstances and on the social conditions of the time.
Rashad Khalifa (The Final Testament)
2:241 The divorcees also shall be provided for, equitably. This is a duty upon the righteous.,
Shabbir Ahmed (Quran As It Explains Itself)
2:241 The widowed and divorced women must be provided for in kindness and equity. This is a duty for those who seek to live upright. [65:6-7]

2:242 كذلك يبين الله لكم ءايته لعلكم تعقلون

Transcription (English)
2:242 Kathalika yubayyinu Allahulakum ayatihi laAAallakum taAAqiloona
Edip-Layth (Quran: A Reformist Translation)
2:242 It is such that God clarifies to you His signs that you may reason.
The Monotheist Group (The Quran: A Monotheist Translation)
2:242 It is such that God clarifies for you His revelations that you may comprehend.
Muhammad Asad (The Message Of Quran)
2:242 In this way God makes clear unto you His messages, so that you might [learn to] use your reason.
Rashad Khalifa (The Final Testament)
2:242 GOD thus explains His revelations for you, that you may understand.,
Shabbir Ahmed (Quran As It Explains Itself)
2:242 Thus, God makes His revelations clear for you so that you think and reflect.

2:243 الم تر الى الذين خرجوا من ديرهم وهم الوف حذر الموت فقال لهم الله موتوا ثم احيهم ان الله لذو فضل على الناس ولكن اكثر الناس لا يشكرون

Transcription (English)
2:243 Alam tara ila allatheenakharajoo min diyarihim wahum oloofun hatharaalmawti faqala lahumu Allahu mootoo thumma ahyahuminna Allaha lathoo fadlin AAala alnnasiwalakinna akthara alnnasi layashkuroona
Edip-Layth (Quran: A Reformist Translation)
Fight Against Injustice and Oppression2:243 Did you not see those who were evicted from their homes in groups, all the while they were wary of death; so God said to them, "Die," then He resurrected them. God has great favor over the people, but most people are not thankful.
The Monotheist Group (The Quran: A Monotheist Translation)
2:243 Did you not see those who left their homes in groups, all the while they were fearful of death; so God said to them: "Die," then He resurrected them. God has bestowed a great grace over the people, but most of the people are not thankful.
Muhammad Asad (The Message Of Quran)
2:243 ART THOU NOT aware of those who forsook their homelands in their thousands for fear of death-whereupon God said unto them, "Die," and later brought them back to life ?232 Behold, God is indeed limitless in His bounty unto man -but most people are ungrateful.

Note 232
After the conclusion of the injunctions relating to marital life, the Qur'an returns here to the problem of warfare in a just cause by alluding to people who-obviously under a hostile attack-"forsook their homelands for fear of death". Now, neither the Qur'an nor any authentic Tradition offers any indication as to who the people referred to in this verse may have been. The "historical" explanations given by some of the commentators are most contradictory; they seem to have been derived from Talmudic stories current at the time, and cannot be used in this context with any justification. We must, therefore, assume (as Muhammad `Abduh does in Manar II, 455 ff.) that the above allusion is parabolically connected with the subsequent call to the faithful to be ready to lay down their lives in God's cause: an illustration of the fact that fear of physical death leads to the moral death of nations and communities, just as their regeneration (or "coming back to life") depends on their regaining their moral status through overcoming the fear of death. This is undoubtedly the purport of the elliptic story of Samuel, Saul and David told in verses 246-251.
Rashad Khalifa (The Final Testament)
Striving in the Cause of God2:243 Have you noted those who fled their homes - though they were in the thousands - fearing death? GOD said to them, "Die," then revived them. GOD showers His grace upon the people, but most people are unappreciative.,
Shabbir Ahmed (Quran As It Explains Itself)
2:243 (The Ideal Society that you must strive to establish shall have sound socio-economic fabric and Rule of law. That would enable you to thwart aggression from any quarters.) You would not then, behave cowardly like those who were thousands in numbers, but when challenged by the enemy, they ran in droves leaving their homes behind. They feared death. Then they realized that the Divine law of mortality is inescapable, hence the fear of death is vain. Soon, they stood up on their feet and defeated the enemy. They lived again. God’s Guidance is a bounty to mankind but most people do not appreciate this fact.

2:244 وقتلوا فى سبيل الله واعلموا ان الله سميع عليم

Transcription (English)
2:244 Waqatiloo fee sabeeli AllahiwaiAAlamoo anna Allaha sameeAAun AAaleemun
Edip-Layth (Quran: A Reformist Translation)
2:244 Fight in the cause of God and know that God is the Hearer, the Knowledgeable.70

Note 70

The Quran invites people to peace (2:208). Thus, the universal greeting salam or salamun alaikum continuously invites people to peace (4:94). War is permitted only in self-defense. For the principles of war, see 60:7 and 9:5.

The Monotheist Group (The Quran: A Monotheist Translation)
2:244 And fight in the cause of God and know that God is the Hearer, the Knowledgeable.
Muhammad Asad (The Message Of Quran)
2:244 Fight, then, in God's cause,233 and know that God is all-hearing, all-knowing.

Note 233
I.e., in a just war in self-defence against oppression or unprovoked aggression (cf. 2:190).
Rashad Khalifa (The Final Testament)
2:244 You shall fight in the cause of GOD, and know that GOD is Hearer, Knower.,
Shabbir Ahmed (Quran As It Explains Itself)
2:244 Fight in the cause of God, and know that God is Hearer, Knower.163

Note 163
Fight only in self-defense, and against oppression since God does not love aggressors. 2:190

2:245 من ذا الذى يقرض الله قرضا حسنا فيضعفه له اضعافا كثيرة والله يقبض ويبصط واليه ترجعون

Transcription (English)
2:245 Man tha allathee yuqriduAllaha qardan hasanan fayudaAAifahulahu adAAafan katheeratan waAllahuyaqbidu wayabsutu wa-ilayhi turjaAAoona
Edip-Layth (Quran: A Reformist Translation)
2:245 Who will lend God a loan of goodness that He may multiply it for him? God collects and He distributes, and to Him you will return.
The Monotheist Group (The Quran: A Monotheist Translation)
2:245 Who will lend God a loan of righteousness that He may multiply it for him many times over? God collects and He distributes, and to Him you will return.
Muhammad Asad (The Message Of Quran)
2:245 Who is it that will offer up unto God a goodly loan,234 which He will amply repay, with manifold increase? For, God takes away, and He gives abundantly; and it is unto Him that you shall be brought back.

Note 234
I.e., by sacrificing one's life in, or devoting it to, His cause.
Rashad Khalifa (The Final Testament)
2:245 Who would lend GOD a loan of righteousness, to have it repaid to them multiplied manifold? GOD is the One who provides and withholds, and to Him you will be returned.,
Shabbir Ahmed (Quran As It Explains Itself)
2:245 Who shall come forward and give a beautiful loan to God that He shall multiply manifolds? The Divine Order in the society will pay you handsome dividends. Add to this, the tremendous reward in the Hereafter. The wealth of nations and individuals is not exempt from the laws of God. Every step of the way you are returning to Him.

2:246 الم تر الى الملا من بنى اسرءيل من بعد موسى اذ قالوا لنبى لهم ابعث لنا ملكا نقتل فى سبيل الله قال هل عسيتم ان كتب عليكم القتال الا تقتلوا قالوا وما لنا الا نقتل فى سبيل الله وقد اخرجنا من ديرنا وابنائنا فلما كتب عليهم القتال تولوا الا قليلا منهم والله عليم بالظلمين

Transcription (English)
2:246 Alam tara ila almala-i min banee isra-eelamin baAAdi moosa ith qaloo linabiyyin lahumuibAAath lana malikan nuqatil fee sabeeli Allahiqala hal AAasaytum in kutiba AAalaykumu alqitalualla tuqatiloo qaloo wama lanaalla nuqatila fee sabeeli Allahi waqadokhrijna min diyarina waabna-inafalamma kutiba AAalayhimu alqitalu tawallaw illaqaleelan minhum waAllahu AAaleemun bialththalimeena
Edip-Layth (Quran: A Reformist Translation)
Saul and the Ark of the Covenant2:246 Did you not note the leaders of the Children of Israel after Moses, they said to their prophet, "Send us a king that we may fight in the cause of God;" he said, "Are you not concerned that if fighting is decreed upon you, you will then not fight?" They said, "Why should we not fight in the cause of God when we have been driven out from our homes with our children." Yet, when fighting was decreed for them, they turned away, except for a few of them! God is fully aware of the wicked.71

Note 71

The same event is told in more detail in the Old Testament, 1 Samuel 8:1-18 ; 9:1.

The Monotheist Group (The Quran: A Monotheist Translation)
2:246 Did you not note the leaders of the Children of Israel after Moses, they said to their prophet: "Send us a king that we may fight in the cause of God;" he said: "Are you not concerned that if fighting is decreed for you, you will then not fight?" They said: "And why should we not fight in the cause of God when we have been expelled from our homes along with our children." So it was, that when fighting was decreed for them they turned away, except for a few of them! God is fully aware of the wicked.
Muhammad Asad (The Message Of Quran)
2:246 Art thou not aware of those elders of the children of Israel , after the time of Moses, how they said unto a prophet of theirs,235 "Raise up a king for us, [and] we shall fight in God's cause"? Said he: "Would you, perchance, refrain from fighting if fighting is ordained for you?" They answered: "And why should we not fight in God's cause when we and our children have been driven from our homelands?"236 Yet, when fighting was ordained for them, they did turn back, save for a few of them; but God had full knowledge of the evildoers.

Note 235
The prophet referred to here is Samuel (cf. Old Testament, I Samuel viii ff.).

Note 236
Obviously a reference to the many invasions of their homelands by their perennial enemies, the Philistines, Amorites, Amalekites and other Semitic and non-Semitic tribes living in and-around .Palestine; and, by implication, a reminder to believers of all times that "fighting in God's cause" (as defined in the Qur'an) is an act of faith.
Rashad Khalifa (The Final Testament)
Saul2:246 Have you noted the leaders of Israel after Moses? They said to their prophet, "If you appoint a king to lead us, we will fight in the cause of GOD." He said, "Is it your intention that, if fighting is decreed for you, you will not fight?" They said, "Why should we not fight in the cause of GOD, when we have been deprived of our homes, and our children?" Yet, when fighting was decreed for them, they turned away, except a few. GOD is aware of the transgressors.42 ,

Note 42
This same history is narrated in the Bible's Book of I Samuel, Ch. 9 and 10.
Shabbir Ahmed (Quran As It Explains Itself)
2:246 (Sustained commitment to the Divine Order with wealth and person is not an easy undertaking.) After the times of Moses, some leaders of the Israelites promised their Prophet (Samuel), “If you appoint a king for us, we will fight in the cause of God.” The Prophet said, “Is it your intention to refrain from fighting if it was decreed to you?” They said, “Why should we not fight in the cause of God when we have been driven out of our homes with our children?” Yet when fighting was ordained for them, they turned away all but a few. God is Aware of the wrongdoers.

2:247 وقال لهم نبيهم ان الله قد بعث لكم طالوت ملكا قالوا انى يكون له الملك علينا ونحن احق بالملك منه ولم يؤت سعة من المال قال ان الله اصطفىه عليكم وزاده بسطة فى العلم والجسم والله يؤتى ملكه من يشاء والله وسع عليم

Transcription (English)
2:247 Waqala lahum nabiyyuhum inna Allahaqad baAAatha lakum taloota malikan qaloo annayakoonu lahu almulku AAalayna wanahnu ahaqqubialmulki minhu walam yu/ta saAAatan mina almali qalainna Allaha istafahu AAalaykum wazadahubastatan fee alAAilmi waaljismi waAllahuyu/tee mulkahu man yashao waAllahu wasiAAunAAaleemun
Edip-Layth (Quran: A Reformist Translation)
2:247 Their prophet said to them, "God has sent Saul to you as a king." They said, "How can he have the kingship when we are more deserving than him, and he has not been given an abundance of wealth?" He said, "God has chosen him over you and increased him in knowledge and stature." God grants His sovereignty to whom He chooses; and God is Encompassing, Knowledgeable.72

Note 72

It seems that knowledge and health are two important characteristics needed for leadership. The expectation of wealth for appointed/elected leaders is criticized. The Old Testament, 1 Samuel 10:27 , critically reports the materialistic value system of the society. 1 Samuel 9:7 also reflects the society's expectation of a false value system through the perception of Saul.

The Monotheist Group (The Quran: A Monotheist Translation)
2:247 And their prophet said to them: "God has sent Saul to you as a king." They said: "How can he have the kingship when we are more deserving than him, and he has not been given an abundance of wealth?" He said: "God has chosen him over you and increased him in knowledge and physical stature." God grants His sovereignty to whom He chooses; and God is Encompassing, Knowledgeable.
Muhammad Asad (The Message Of Quran)
2:247 And their prophet said unto those elders:237 "Behold, now God has raised up Saul to be your king." They said: "How can he have dominion over us when we have a better claim to dominion than he, and he has not [even] been endowed with abundant wealth?" [The prophet] replied: "Behold, God has exalted him above you, and endowed him abundantly with knowledge and bodily perfection. And God bestows His dominion238 upon whom He wills: for God is infinite, all-knowing."

Note 237
Lit., "to them" - but the next sentence shows that the elders were thus addressed by Samuel.

Note 238
An allusion to the Qur'anic doctrine that all dominion and all that may be "owned" by man belongs to God alone, and that man holds it only in trust from Him.
Rashad Khalifa (The Final Testament)
Questioning God's Wisdom2:247 Their prophet said to them, "GOD has appointed Taloot (Saul) to be your king." They said, "How can he have kingship over us when we are more worthy of kingship than he; he is not even rich?" He said, "GOD has chosen him over you, and has blessed him with an abundance in knowledge and in body." GOD grants His kingship to whomever He wills. GOD is Bounteous, Omniscient.,
Shabbir Ahmed (Quran As It Explains Itself)
2:247 Their Prophet (Samuel) said, “God has appointed Taloot (Saul) as your king.” They objected, “How can he have kingship over us when we are more worthy of kingship than he; he is not even rich?” The Prophet said, “God has chosen him over you, and has blessed him with wisdom and stature. God bestows His kingship according to His laws. He is Infinite, Knower.”

2:248 وقال لهم نبيهم ان ءاية ملكه ان ياتيكم التابوت فيه سكينة من ربكم وبقية مما ترك ءال موسى وءال هرون تحمله الملئكة ان فى ذلك لءاية لكم ان كنتم مؤمنين

Transcription (English)
2:248 Waqala lahum nabiyyuhum inna ayatamulkihi an ya/tiyakumu alttabootu feehi sakeenatunmin rabbikum wabaqiyyatun mimma taraka alu moosawaalu haroona tahmiluhu almala-ikatuinna fee thalika laayatan lakum in kuntum mu/mineena
Edip-Layth (Quran: A Reformist Translation)
2:248 Their prophet said to them, "The sign of his kingship shall be that he brings to you the ark in which there is tranquility from your Lord and the legacy of what was left behind by the descendants of Moses and the descendants of Aaron being carried by the controllers. In this is a sign for you if you acknowledge."
The Monotheist Group (The Quran: A Monotheist Translation)
2:248 And their prophet said to them: "The sign of his kingship shall be that he brings to you the ark in which there is tranquility from your Lord and the legacy of what was left behind by the descendants of Moses and the descendants of Aaron being carried by the angels. In this is a sign for you if you are believers."
Muhammad Asad (The Message Of Quran)
2:248 And their prophet said unto them: "Behold, it shall be a sign of his [rightful] dominion that you will be granted a heart239 endowed by your Sustainer with inner peace and with all that is enduring in the angel-borne heritage left behind by the House of Moses and the House of Aaron.240 Herein, behold, there shall indeed be a sign for you if you are [truly] believers."

Note 239
Lit., "that there will come to you the heart". The word tabut - here rendered as "heart" - has been conventionally interpreted as denoting the Ark of the Covenant mentioned in the Old Testament, which is said to have been a highly-ornamented chest or box. The explanations offered by most of the commentators who adopt the latter meaning are very contradictory, and seem to be based on Talmudic legends woven around that "ark". However, several authorities of the highest standing attribute to tabut the meaning of "bosom" or "heart" as well: thus, Baydawi in one of the alternatives offered in his commentary on this verse, as well as Zamakhshari in his Asas (though not in the Kashshaf ), Ibn al-Athir in the Nihayal, Raghib, and Taj al' Arus (the latter four in the article tabata ); see also Lane I, 321, and IV, 1394 (art. sakinah). If we take this to be the meaning of tabut in the above context, it would be an allusion to the Israelites' coming change of heart (a change already indicated, in general terms, in verse 243 above). In view of the subsequent mention of the "inner peace" in the tabut, its rendering as "heart" is definitely more appropriate than "ark".

Note 240
Lit., "and the remainder of that which the House (al) of Moses and the House of Aaron left behind. borne by the angels". The expression "borne by the angels" or "angel-borne" is an allusion to the God-inspired nature of the spiritual heritage left by those two prophets; while the "remainder" (baqiyyah) denotes that which is "lasting" or "enduring" in that heritage.
Rashad Khalifa (The Final Testament)
Ark of the Covenant2:248 Their prophet said to them, "The sign of his kingship is that the Ark of the Covenant will be restored to you, bringing assurances from your Lord, and relics left by the people of Moses and the people of Aaron. It will be carried by the angels. This should be a convincing sign for you, if you are really believers.",
Shabbir Ahmed (Quran As It Explains Itself)
2:248 Their Prophet said, “The sign of his kingdom is that he will restore the Ark of the Covenant and inner peace endowed by your Lord - And also the relics preserved by natural laws as a heritage left by the House of Moses and the House of Aaron. This will be a convincing sign for the believers among you.”164

Note 164
Saul would regain their glory lost after the times of Moses and Aaron

2:249 فلما فصل طالوت بالجنود قال ان الله مبتليكم بنهر فمن شرب منه فليس منى ومن لم يطعمه فانه منى الا من اغترف غرفة بيده فشربوا منه الا قليلا منهم فلما جاوزه هو والذين ءامنوا معه قالوا لا طاقة لنا اليوم بجالوت وجنوده قال الذين يظنون انهم ملقوا الله كم من فئة قليلة غلبت فئة كثيرة باذن الله والله مع الصبرين

Transcription (English)
2:249 Falamma fasala talootubialjunoodi qala inna Allaha mubtaleekumbinaharin faman shariba minhu falaysa minnee waman lam yatAAamhufa-innahu minnee illa mani ightarafa ghurfatan biyadihifashariboo minhu illa qaleelan minhum falamma jawazahuhuwa waallatheena amanoo maAAahu qaloola taqata lana alyawma bijalootawajunoodihi qala allatheena yathunnoonaannahum mulaqoo Allahi kam min fi-atin qaleelatinghalabat fi-atan katheeratan bi-ithni Allahi waAllahumaAAa alssabireena
Edip-Layth (Quran: A Reformist Translation)
2:249 So when Saul set out with the soldiers, he said, "God will test you with a river, whoever drinks from it is not with me, and whoever does not taste from it except one scoop with his hand is with me." They all drank from it, except a few of them. So when he and those who acknowledged with him crossed it, they said, "We have no power today against Goliath and his soldiers!" But the ones who understood that they would meet God said, "How many a time has a small group beaten a large group by God's leave, and God is with the patient ones!"73

Note 73

For the Biblical account of this test, see the Old Testament, Judges 7:1-8 . For a similar promise, see the Old Testament, Deuteronomy 20:1-4 .

The Monotheist Group (The Quran: A Monotheist Translation)
2:249 So when Saul set out with the soldiers, he said: "God will test you with a river, whoever drinks from it is not with me, and whoever does not taste from it except one scoop with his hand is with me." They all drank from it, except for a few of them. So when he and those who believed with him crossed it, they said: "We have no power today against Goliath and his soldiers!" But the ones who understood that they would meet God said: "How many a time has a small group beaten a large group with the permission of God, and God is with the patient ones!"
Muhammad Asad (The Message Of Quran)
2:249 And when Saul set out with his forces, he said: "Behold, God will now try you by a river: he who shall drink of it will not belong to me, whereas he who shall refrain from tasting it - he, indeed, will belong to me; but forgiven shall be he241 who shall scoop up but a single handful." However, save for a few of them, they all drank [their fill] of it. And as soon as he and those who had kept faith with him had crossed the river, the others said: "No strength have we today [to stand up] against Goliath and his forces!" [Yet] those who knew with certainty that they were destined to meet God, replied: "How often has a small host overcome a great host by God's leave! For God is with those who are patient in adversity."

Note 241
Lit., "excepting him". The symbolic implication is that faith - and, thus, belief in the justice of one's cause - has no value unless it is accompanied by heightened self-discipline and disregard of one's material interests.
Rashad Khalifa (The Final Testament)
David and Goliath2:249 When Saul took command of the troops, he said, "GOD is putting you to the test by means of a stream. Anyone who drinks from it does not belong with me - only those who do not taste it belong with me - unless it is just a single sip." They drank from it, except a few of them. When he crossed it with those who believed, they said, "Now we lack the strength to face Goliath and his troops." Those who were conscious of meeting GOD said, "Many a small army defeated a large army by GOD's leave. GOD is with those who steadfastly persevere.",
Shabbir Ahmed (Quran As It Explains Itself)
2:249 (The commander) Saul then marched along with his soldiers to face the armies of Jaloot (Goliath) and said, “Watch out! God will let you test yourselves by a stream.” In order to create discipline among his soldiers and to test their resolve, Saul commanded them, “He who will drink of it will not be of me, while he who will refrain from drinking it, except a sip out of a hand, will be of me. But except a few of them, they all drank of it. When he and the believers with him crossed the stream, the others complained, "This day we cannot cope with Goliath and his armies." But those who were convinced that they have to meet God (those who were marching forward in the cause of God) said, “How often, by God’s leave, has a small force overwhelmed a big army! God is with the steadfast.”

2:250 ولما برزوا لجالوت وجنوده قالوا ربنا افرغ علينا صبرا وثبت اقدامنا وانصرنا على القوم الكفرين

Transcription (English)
2:250 Walamma barazoo lijalootawajunoodihi qaloo rabbana afrigh AAalayna sabranwathabbit aqdamana waonsurnaAAala alqawmi alkafireena
Edip-Layth (Quran: A Reformist Translation)
2:250 When they came forth to Goliath and his soldiers, they said, "Our Lord grant us patience, and make firm our foothold, and grant us victory over the ingrates."
The Monotheist Group (The Quran: A Monotheist Translation)
2:250 And when they came forth to Goliath and his soldiers, they said: "Our Lord grant us patience, and make firm our foothold, and grant us victory over the disbelieving people."
Muhammad Asad (The Message Of Quran)
2:250 And when they came face to face with Goliath and his forces, they prayed: "O our Sustainer! Shower us with patience in adversity, and make firm our steps, and succour us against the people who deny the truth!"
Rashad Khalifa (The Final Testament)
2:250 When they faced Goliath and his troops, they prayed, "Our Lord, grant us steadfastness, strengthen our foothold, and support us against the disbelieving people.",
Shabbir Ahmed (Quran As It Explains Itself)
2:250 When they advanced to meet Goliath and his forces, they said, “Our Lord! Bestow on us steadfastness, make our steps firm and help us against people who oppose the truth.”

2:251 فهزموهم باذن الله وقتل داود جالوت وءاتىه الله الملك والحكمة وعلمه مما يشاء ولولا دفع الله الناس بعضهم ببعض لفسدت الارض ولكن الله ذو فضل على العلمين

Transcription (English)
2:251 Fahazamoohum bi-ithni Allahiwaqatala dawoodu jaloota waatahu Allahualmulka waalhikmata waAAallamahu mimma yashaowalawla dafAAu Allahi alnnasa baAAdahumbibaAAdin lafasadati al-ardu walakinna Allahathoo fadlin AAala alAAalameena
Edip-Layth (Quran: A Reformist Translation)
2:251 So they defeated them by God's leave. Thus, David killed Goliath, and God gave him the kingship and the wisdom and taught him what He wished. Had it not been for God pushing the people to challenge one another, then the earth would have long been corrupted. But God has done favor over the worlds.74

Note 74

The Old Testament gives contradictory information on this story. According to 1 Samuel 17:4 , 50-51, it is David who kills the giant enemy named Goliath, while according to 2 Samuel 21:19 , it is Elhanan who does the killing. Biblical scholars who believe in the Bible verbatim, wish for us to believe that there were two different giants called Goliath, simultaneously. Interestingly, both stories are similar and David appears in both. Some Biblical scholars, however, accept the existence of a textual error.

The Monotheist Group (The Quran: A Monotheist Translation)
2:251 So they defeated them with the permission of God, and David killed Goliath, and God gave him the kingship and the wisdom and taught him what he wished. And if it were not for God defending the people against themselves, then the earth would have long been corrupted; but God has bestowed grace upon the worlds.
Muhammad Asad (The Message Of Quran)
2:251 And thereupon, by God's leave, they routed them. And David slew Goliath; and God bestowed upon him dominion, and wisdom, and imparted to him the knowledge of whatever He willed. And if God had not enabled people to defend themselves against one another,242 corruption would surely overwhelm the earth: but God is limitless in His bounty unto all the worlds.

Note 242
Lit., "were it not that God repels some people by means of others": an elliptic reference to God's enabling people to defend themselves against aggression or oppression. Exactly the same phrase occurs in 22: 40 , which deals with fighting in self-defence.
Rashad Khalifa (The Final Testament)
2:251 They defeated them by GOD's leave, and David killed Goliath. GOD gave him kingship and wisdom, and taught him as He willed. If it were not for GOD's support of some people against others, there would be chaos on earth. But GOD showers His grace upon the people.,
Shabbir Ahmed (Quran As It Explains Itself)
2:251 Then they routed them by God’s leave, as David (Daud, who was an officer of Saul) slew Goliath. And God gave him the kingdom and sound judgment and taught him what He willed. If God had not repelled some people by means of others, the earth would have been filled with inequity and bloody crimes. But God is the Lord of kindness to the worlds. [12:22, 22:39, 28:14]

2:252 تلك ءايت الله نتلوها عليك بالحق وانك لمن المرسلين

Transcription (English)
2:252 Tilka ayatu Allahinatlooha AAalayka bialhaqqi wa-innaka laminaalmursaleena
Edip-Layth (Quran: A Reformist Translation)
2:252 These are God's signs, We recite them to you with truth, and you are of the messengers.
The Monotheist Group (The Quran: A Monotheist Translation)
2:252 These are the revelations of God, We recite them to you with the truth, and you are one of the messengers.
Muhammad Asad (The Message Of Quran)
2:252 THESE are God's messages: We convey them unto thee, [O Prophet,] setting forth the truth-for, verily, thou art among those who have been entrusted with a message.
Rashad Khalifa (The Final Testament)
2:252 These are GOD's revelations. We recite them through you, truthfully, for you are one of the messengers.,43

Note 43
In keeping with the mathematical composition of the Quran, God has willed that the name of the messenger mentioned here shall be spelledout mathematically. The discovery of the Quran's miraculous 19-based codehas been divinely reserved for God's Messenger of the Covenant. By addingthis verse number (252), plus the gematrical value of "Rashad" (505), plusthe gematrical value of "Khalifa" (725) we get 252+505+725 = 1482, or 19x78.Please see Appendices 2 and 26 for the complete details related to the provenidentity of God's Messenger of the Covenant, to whom this verse clearlyrefers.
Shabbir Ahmed (Quran As It Explains Itself)
2:252 These are God’s revelations that We recite to you in absolute truth. And you (O Muhammad) are certainly one of the Messengers.

2:253 تلك الرسل فضلنا بعضهم على بعض منهم من كلم الله ورفع بعضهم درجت وءاتينا عيسى ابن مريم البينت وايدنه بروح القدس ولو شاء الله ما اقتتل الذين من بعدهم من بعد ما جاءتهم البينت ولكن اختلفوا فمنهم من ءامن ومنهم من كفر ولو شاء الله ما اقتتلوا ولكن الله يفعل ما يريد

Transcription (English)
2:253 Tilka alrrusulu faddalnabaAAdahum AAala baAAdin minhum man kallamaAllahu warafaAAa baAAdahum darajatin waataynaAAeesa ibna maryama albayyinati waayyadnahubiroohi alqudusi walaw shaa Allahu maiqtatala allatheena min baAAdihim min baAAdi ma jaat-humualbayyinatu walakini ikhtalafoo faminhum man amanawaminhum man kafara walaw shaa Allahu maiqtataloo walakinna Allaha yafAAalu mayureedu
Edip-Layth (Quran: A Reformist Translation)
One Message2:253 Such messengers, We have preferred some to others; some of them talked to God, and He raised some of them in ranks, and We gave Jesus son of Mary the proofs and We supported him with the Holy Spirit. Had God wished, the people after them would not have fought after the proofs had come to them, but they disputed, some of them acknowledged and some of them did not appreciate. Had God wished they would not have fought, but God does whatever He wishes.75

Note 75

See 2:285.

The Monotheist Group (The Quran: A Monotheist Translation)
2:253 Such messengers, We have preferred some over others; some of them talked to God, and He raised some of them in rank, and We gave Jesus, son of Mary, the clear proofs and We supported him with the Holy Spirit. And had God wished, the people after them would not have fought after the proofs had come to them, but they disputed, some of them believed and some of them rejected. If God had wished they would not have fought, but God does what He pleases.
Muhammad Asad (The Message Of Quran)
2:253 Some of these apostles have We endowed more highly than others: among them were such as.were spoken to by God [Himself], and some He has raised yet higher.'243 And We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration.244 And if God had so willed, they who succeeded those [apostles] would not have contended with one another after all evidence of the truth had come to them; but [as it was,] they did take to divergent views, and some of them attained to faith, while some of them came to deny the truth. Yet if God had so willed, they would not have contended with one another: but God does whatever He wills.245

Note 243
This appears to be an allusion to Muhammad inasmuch as he was the Last Prophet and the bearer of a universal message applicable to all people and to all times. By "such as were spoken to by God" Moses is meant (see the last sentence of 4:164).

Note 244
The mention, in this context, of Jesus by name is intended to stress the fact of his having been a prophet, and to refute the claims of those who deify him. For an explanation of the term ruh al -qudus (rendered by me as "holy inspiration"), see note 71 on verse 87 of this surah.

Note 245
Once again - as in verse 213 above - the Qur'an alludes to the inevitability of dissension among human beings: in other words, it is the will of God that their way to the truth should be marked by conflicts and trial by error.
Rashad Khalifa (The Final Testament)
Many Messengers / One Message2:253 These messengers; we blessed some of them more than others. For example, GOD spoke to one, and we raised some of them to higher ranks. And we gave Jesus, son of Mary, profound miracles and supported him with the Holy Spirit. Had GOD willed, their followers would not have fought with each other, after the clear proofs had come to them. Instead, they disputed among themselves; some of them believed, and some disbelieved. Had GOD willed, they would not have fought. Everything is in accordance with GOD's will.,
Shabbir Ahmed (Quran As It Explains Itself)
2:253 (All Messengers were one in purpose. They were assigned different strategies suitable to their times, locations and people.) We caused some of those Messengers to excel others. God spoke to some of them. Others He raised in degrees of high honor. Jesus son of Mary was one of those Messengers whom We gave clear signs of truth and helped him with Ruh-il Qudus. If God had so willed, the later generations would not have fought among themselves after clear evidence of the truth had come to them. But they chose to differ, some believed and others disbelieved. Yet, if God had so willed, they would not have fought each other. But God does everything according to His laws.165

Note 165
All Messengers were one in purpose 2:136, 2:285. God did not create human beings like programmed robots. He endowed men and women with free will, and never ordained compulsion in religion 2:256. God makes His laws in the World of Command as He wills, and implements them in the World of Creation 7:54. And He never changes His laws. 6:15, 6:34, 7:54, 10:64, 17:77, 30:30, 33:62, 35:43, 48:23. Ruh-il Qudus = Ruh-ul Qudus = The Noble Revelation = Gabriel 2:87, 5:110, 16:102

2:254 يايها الذين ءامنوا انفقوا مما رزقنكم من قبل ان ياتى يوم لا بيع فيه ولا خلة ولا شفعة والكفرون هم الظلمون

Transcription (English)
2:254 Ya ayyuha allatheena amanooanfiqoo mimma razaqnakum min qabli an ya/tiyayawmun la bayAAun feehi wala khullatun walashafaAAatun waalkafiroona humu alththalimoona
Edip-Layth (Quran: A Reformist Translation)
2:254 O you who acknowledge, spend from what We have provided for you before a day will come when there is no trade, nor friendship, nor intercession; and the ingrates are the wicked.76

Note 76

One of Satan's clever tricks is to attribute the power of intercession to powerless creatures like Jesus, Mary and Muhammed. The Quran repeatedly informs us that there is no intercession beyond acknowledgment of facts or testimony to the truth. The only intercession of Muhammed referred in the Quran involves his complaint about his people for abandoning the Quran and idolizing him. See 25:30; 72:21; 79:38. Also, 2:48; 2:123; 6:51; 6:70; 19:87; 20:109; 21:28; 39:44. Old Testament, Isaiah 53:12 ; Jeremiah 7:16 ; 27:18.

The Monotheist Group (The Quran: A Monotheist Translation)
2:254 O you who believe, spend from what We have provided for you before a Day comes when there is no trade, nor friendship, nor intercession; and the rejecters are the wicked.
Muhammad Asad (The Message Of Quran)
2:254 O YOU who have attained to faith! Spend [in Our way] out of what We have granted you as sustenance ere there come a Day246 when there will be no bargaining, and no friendship, and no intercession. And they who deny the truth -it is they who are evildoers!

Note 246
Le., the Day of Judgment. With this exhortation. the Qur'an returns to the subject of verse 245: "Who is it that will offer up unto God a goodly loan?" We may, therefore, infer that the "spending in God's way" relates here to every kind of sacrifice in God's cause, and not merely to the spending of one's possessions.
Rashad Khalifa (The Final Testament)
No Intercession2:254 O you who believe, you shall give to charity from the provisions we have given to you, before a day comes where there is no trade, no nepotism, and no intercession. The disbelievers are the unjust.44 ,

Note 44
One of Satan's clever tricks is attributing the power of intercession to powerless human idols such as Jesus and Muhammad (Appendix 8).
Shabbir Ahmed (Quran As It Explains Itself)
2:254 O You who have chosen to be graced with belief! Use Our Provision to satisfy the needs of fellow human beings and for the betterment of the society. Do that before the day comes when no bargaining, friendship or intercession shall be of any avail. Those who reject such sensible admonition, do grave injustice to themselves.

2:255 الله لا اله الا هو الحى القيوم لا تاخذه سنة ولا نوم له ما فى السموت وما فى الارض من ذا الذى يشفع عنده الا باذنه يعلم ما بين ايديهم وما خلفهم ولا يحيطون بشىء من علمه الا بما شاء وسع كرسيه السموت والارض ولا يوده حفظهما وهو العلى العظيم

Transcription (English)
2:255 Allahu la ilaha illahuwa alhayyu alqayyoomu la ta/khuthuhusinatun wala nawmun lahu ma fee alssamawatiwama fee al-ardi man tha allatheeyashfaAAu AAindahu illa bi-ithnihi yaAAlamu mabayna aydeehim wama khalfahum wala yuheetoonabishay-in min AAilmihi illa bima shaawasiAAa kursiyyuhu alssamawati waal-ardawala yaooduhu hifthuhumawahuwa alAAaliyyu alAAatheemu
Edip-Layth (Quran: A Reformist Translation)
God Alone2:255 God, there is no god but He, the Living, the Sustainer. No slumber or sleep overtakes Him; to Him belongs all that is in the heavens and in the earth. Who will intercede with Him except by His leave? He knows their present and their future, and they do not have any of His knowledge except for what He wishes. His throne encompasses all of the heavens and the earth and it is easy for Him to preserve them. He is the High, the Great.77

Note 77

The verse rejects the distortion seeped into the Old Testament depicting God as resting or sleeping (Genesis 2:2 ; Exodus 31:17 ; Psalms 78:65; 44:23). See 7:180.

The Monotheist Group (The Quran: A Monotheist Translation)
2:255 God, there is no god except He, the Living, the Sustainer. No slumber or sleep overtakes Him; to Him belongs all that is in the heavens and the earth. Who will intercede with Him except with His permission? He knows their present and their future, and they do not have any of His knowledge except for what He wishes. His Throne encompasses all of the heavens and the earth and it is easy for Him to preserve them. He is the Most High, the Great.
Muhammad Asad (The Message Of Quran)
2:255 GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them,247 whereas they cannot attain to aught of His knowledge save that which He wills [them to attain]. His eternal power248 overspreads the heavens and the earth, and their upholding wearies Him not. And he alone is truly exalted, tremendous.

Note 247
Lit., "that which is between their hands and that which is behind them". The commentators give most conflicting interpretations to this phrase. Thus, for instance, Mujahid and `Ata' assume that "that which is between their hands" means "that which has happened to them in this world", while "that which is behind them" is an allusion to "that which will happen to them in the next world"; Ad-Dahhak and Al-Kalbi, on the other hand, assume the exact opposite and say that "that which is between their hands" refers to the next world, "because they are going towards it", while "that which is behind them" means this world, "because they are leaving it behind" (Razi). Another explanation is "that which took place before them and that which will take place after them" (Zamakhshari). It would seem, however, that in all these interpretations the obvious meaning of the idiomatic expression ma bayna yadayhi ("that which lies open between one's hands") is lost sight of: namely, that which is evident. or known, or perceivable; similarly, ma khalfahu means that which is beyond one's ken or perception. Since the whole tenor of the above Qur'an-verse relates to God's omnipotence and omniscience, the translation given by me seems to be the most appropriate.

Note 248
Lit., "His seat [of power]". Some of the commentators (e.g., Zamakhshari) interpret this as "His sovereignty" or "His dominion", while others take it to mean "His knowledge" (see Muhammad `Abduh in Manar III, 33); Razi inclines to the view that this word denotes God's majesty and indescribable. eternal glory.
Rashad Khalifa (The Final Testament)
2:255 GOD: there is no other god besides Him, the Living, the Eternal. Never a moment of unawareness or slumber overtakes Him. To Him belongs everything in the heavens and everything on earth. Who could intercede with Him, except in accordance with His will? He knows their past, and their future. No one attains any knowledge, except as He wills. His dominion encompasses the heavens and the earth, and ruling them never burdens Him. He is the Most High, the Great.,
Shabbir Ahmed (Quran As It Explains Itself)
2:255 (These directions, tidings and warnings come from God) the One True God, there is no god but He, the Living, the Originator of life, the Self-Subsisting Lord of all creation. Neither slumber, nor sleep overtakes Him. All that exists in the highs and the lows, in the heavens and earth, belongs to Him alone. Who can intercede in His Court except by His Leave, and then, only in accordance with His laws? He knows what lies open before humans and what is hidden from them. His knowledge transcends time and space. No one can encompass a trace of His knowledge but through His laws. The Throne of His Supreme Control extends over the highs and the lows. No fatigue touches Him as He benevolently guards His Dominion and creation. He is the Glorious, the Supreme.166

Note 166
Verse 2:255, commonly known as Ayat-al-Kursi Verse of the Throne, is greatly revered by many Muslims for its grandeur, eloquence and blessing. Shafa’ah = Commonly translated as Intercession = To stand up as witness = Give evidence = Vindicate the truth. 2:48, 2:123, 4:85, 6:51, 6:70, 10:3, 19:87, 20:109, 21:28, 32:4, 34:23, 39:44, 43:86, 74:48

2:256 لا اكراه فى الدين قد تبين الرشد من الغى فمن يكفر بالطغوت ويؤمن بالله فقد استمسك بالعروة الوثقى لا انفصام لها والله سميع عليم

Transcription (English)
2:256 La ikraha fee alddeeniqad tabayyana alrrushdu mina alghayyi faman yakfur bialttaghootiwayu/min biAllahi faqadi istamsaka bialAAurwatialwuthqa la infisama laha waAllahusameeAAun AAaleemun
Edip-Layth (Quran: A Reformist Translation)
Freedom2:256 There is no compulsion in the system; the proper way has been made clear from the wrong way. Whoever rejects the transgressors, and acknowledges God, has grasped the firm branch that will never break. God is Hearer, Knower.78

Note 78

Though the Quran denounces imposition of religion, and promotes freedom of religion and expression of thought, the followers of hadith and sunna created sharia laws primarily for the justification of oppressive and dictatorial regimes of the Umayyad and Abbasid caliphs. The Quran rejects the imposition of a religion over another and promotes the Islamic system that can be summarized, in modern terms, as federal secularism (5:43). Thus, the city-state of Yathrib led by Muhammed, who did not accept any other authority besides the Quran (6:114), established a successful example of a federal secular system by dividing the territory into independent legal jurisdictions to accommodate the diverse religious, social, and political preferences of its communities. The relations between those who accepted the Quran as their jurisdiction and those who followed other laws were determined according to a constitution drafted and signed by all parties.

Some critics take verse 9:3 out of its context and present it as a contradiction with the principle expressed in 2:256 and other verses. Chapter 9 starts with an ultimatum against Meccan mushriks who not only tortured, killed, and evicted muslims from their homes but also mobilized several major war campaigns against them while the muslims established a peaceful multi-national and multi-religious community. The beginning of the Chapter refers to their violation of the peace treaty and gives them an ultimatum of four months to stop aggression. Thus, the verses quoted from Chapter 9 have nothing to do with freedom of religion; it is a warning against aggressive, murderous religious fanatics.

As for 9:29, the word jizya in that verse has been mistranslated as a taxation of non-muslims, while the word means "compensation" or more accurately, "war reparation," which was levied against the aggressing party who initiated the war. See 9:29; 6:68. Also see 2:193; 4:140; 10:99; 18:29; 74:55; 80:12; 88:21, 22. The death penalty rule in Sunni and Shiite sects contradicts many verses, especially the verse 4:137.

The Bible contains some verses emphasizing the importance of freedom, justice, and human rights. "When all the prisoners in a country are crushed underfoot, when human rights are overridden in defiance of the Most High, when someone is cheated of justice, does not the Lord see it?" (Lamentations 3:34). "He has sent me to proclaim liberty to captives, sight to the blind, to let the oppressed go free" (Luke 4:18 ). On the other hand, the Old Testament contains some verses that show no tolerance for other religions or religious beliefs. For instance, if a man was deemed to blaspheme against God, he was expected to be stoned to death. Even the violation of the Sabbath was considered a crime punishable by death. See, Numbers 15:32-36 .

The Monotheist Group (The Quran: A Monotheist Translation)
2:256 There is no compulsion in the system; the proper way has been clarified from the wrong way. Whoever rejects evil, and believes in God, indeed he has taken grasp of the strongest hold that will never break. God is Hearer, Knower.
Muhammad Asad (The Message Of Quran)
2:256 THERE SHALL BE no coercion in matters of faith.249 Distinct has now become the right way from [the way of] error: hence, he who rejects the powers of evil250 and believes in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing.

Note 249
The term din denotes both the contents of and the compliance with a morally binding law; consequently, it signifies "religion" in the widest sense of this term, extending over all that pertains to its doctrinal contents and their practical implications, as well as to man's attitude towards the object of his worship, thus comprising also the concept of "faith". The rendering of din as "religion", "faith", "religious law" or "moral law" (see note 3 on 109:6) depends on the context in which this term is used. - On the strength of the above categorical prohibition of coercion (ikrah) in anything that pertains to faith or religion, all Islamic jurists (fuqaha'), without any exception, hold that forcible conversion is under all circumstances null and void, and that any attempt at coercing a non-believer to accept the faith of Islam is a grievous sin: a verdict which disposes of the widespread fallacy that Islam places before the unbelievers the alternative of "conversion or the sword".

Note 250
At-taghut denotes, primarily, anything that is worshipped instead of God and, thus, all that may turn man away from God and lead him to evil. It has both a singular and a plural significance (Razi) and is, therefore, best rendered as "the powers of evil".
Rashad Khalifa (The Final Testament)
No Compulsion in Religion2:256 There shall be no compulsion in religion: the right way is now distinct from the wrong way. Anyone who denounces the devil and believes in GOD has grasped the strongest bond; one that never breaks. GOD is Hearer, Omniscient.,
Shabbir Ahmed (Quran As It Explains Itself)
2:256 (Although this message has been sent down by the Almighty) there is absolutely no compulsion or coercion in Religion. The right direction has been made distinct from error. So, whoever rejects false gods (such as the clergy, human ‘authorities’) and attains conviction in God, has grasped the Unbreakable Support. God is Hearer, Knower.167

Note 167
No compulsion in matters of religion - This Rule shall have no exceptions since Right has been distinguished from Wrong. 2:148, 2:193, 2:256, 4:88, 5:48, 6:104, 6:107, 7:177, 10:99, 12:108, 18:29, 22:39, 27:80, 39:41, 56:79, 73:19. At-Taaghoot = Those who, in rebellion to the One True God, claim to have Divine powers or try to portray themselves as His representatives = Sufis, mystics, priesthood, clergy, tyrants. Tagha = Rebellion. Idols of stones cannot rebel and therefore, they cannot be At-Taaghoot

2:257 الله ولى الذين ءامنوا يخرجهم من الظلمت الى النور والذين كفروا اولياؤهم الطغوت يخرجونهم من النور الى الظلمت اولئك اصحب النار هم فيها خلدون

Transcription (English)
2:257 Allahu waliyyu allatheena amanooyukhrijuhum mina alththulumati ilaalnnoori waallatheena kafaroo awliyaohumualttaghootu yukhrijoonahum mina alnnoori ilaalththulumati ola-ika as-habualnnari hum feeha khalidoona
Edip-Layth (Quran: A Reformist Translation)
2:257 God is the ally of those who acknowledge, He brings them out of darkness into the light. As for those who reject, their allies are the transgressors; they bring them out of the light into darkness. These are the people of the fire; there they will abide eternally.
The Monotheist Group (The Quran: A Monotheist Translation)
2:257 God is the ally of those who believe, He brings them out of the darkness and into the light. As for those who reject, their allies are the evil ones, they bring them out of the light and into the darkness; these are the people of the Fire, in it they will abide.
Muhammad Asad (The Message Of Quran)
2:257 God is near unto those who have faith, taking them out of deep darkness into the light - whereas near unto those who are bent on denying the truth are the powers of evil that take them out of the light into darkness deep: it is they who are destined for the fire, therein to abide.
Rashad Khalifa (The Final Testament)
2:257 GOD is Lord of those who believe; He leads them out of darkness into the light. As for those who disbelieve, their lords are their idols; they lead them out of the light into darkness - these will be the dwellers of Hell; they abide in it forever.,
Shabbir Ahmed (Quran As It Explains Itself)
2:257 God is the Protecting Friend of those who choose to have conviction in Him and His laws. He brings them out of darkness into Light (through the Qur’an). And those who reject the truth, their patrons are false authorities (idols, religious leaders and satanic humans). They bring them from light to darkness. As a consequence, they have chosen fire to be their companion. They will abide therein.

2:258 الم تر الى الذى حاج ابرهم فى ربه ان ءاتىه الله الملك اذ قال ابرهم ربى الذى يحى ويميت قال انا احى واميت قال ابرهم فان الله ياتى بالشمس من المشرق فات بها من المغرب فبهت الذى كفر والله لا يهدى القوم الظلمين

Transcription (English)
2:258 Alam tara ila allathee hajjaibraheema fee rabbihi an atahu Allahualmulka ith qala ibraheemu rabbiya allatheeyuhyee wayumeetu qala ana ohyeewaomeetu qala ibraheemu fa-inna Allahaya/tee bialshshamsi mina almashriqi fa/ti biha minaalmaghribi fabuhita allathee kafara waAllahula yahdee alqawma alththalimeena
Edip-Layth (Quran: A Reformist Translation)
Abraham is Genuinely Seeking Extraordinary Evidence for Extraordinary Ideas2:258 Did the news come to you of the person who debated with Abraham regarding his Lord, though God had given him a kingship? Abraham said, "My Lord is the One who gives life and death," he said, "I bring life and death." Abraham said, "God brings the sun from the east, so you bring it from the west!" The one who did not appreciate was confounded! God does not guide the wicked people.79

Note 79

Abraham's method in this argument is interesting. He moves to another argument without being bogged down with the deceptive language used by the King in his answer to his first argument. See 13:15.

The Monotheist Group (The Quran: A Monotheist Translation)
2:258 Have you not noted him who debated with Abraham regarding his Lord, while God had given him a kingship? Abraham said: "My Lord is the One who gives life and death," he said: "I bring life and death." Abraham said: "God brings the sun from the east, so you bring it from the west." The one who rejected was baffled! And God does not guide the wicked people.
Muhammad Asad (The Message Of Quran)
2:258 ART THOU NOT aware of that [king] who argued with Abraham about his Sustainer, (simply] because God had granted him kingship? Lo! Abraham said: "My Sustainer is He who grants life and deals death." [The king] replied: "I [too] grant life and deal death!" Said Abraham: "Verily, God causes the sun to rise in the east; cause it, then, to rise in the west!" Thereupon he who was bent on denying the truth remained dumbfounded: for God does not guide people who [deliberately] do wrong.251

Note 251
According to Muhammad `Abduh, the wrong (zu1m) referred to here consists in "one's deliberately turning away from the light [of guidance] provided by God" (Manar III, 47).
Rashad Khalifa (The Final Testament)
Abraham's Courageous Debate2:258 Have you noted the one who argued with Abraham about his Lord, though GOD had given him kingship? Abraham said, "My Lord grants life and death." He said, "I grant life and death." Abraham said, "GOD brings the sun from the east, can you bring it from the west?" The disbeliever was stumped. GOD does not guide the wicked.,
Shabbir Ahmed (Quran As It Explains Itself)
2:258 Think of the one who adamantly argued with Abraham about his Lord because God had given him power. Abraham said to him, “My Lord is He Who gives life and causes death." He answered, “I give life and cause death.” Abraham said, “God makes the sun rise from the East; make it rise from the West.” Thereupon the rejecter remained dumbfounded. God does not guide people who choose to do wrong.168

Note 168
Nimrod Shaddad, King of Babylon, Abraham’s contemporary and staunch enemy, used to proclaim divinity. Being a tyrant he could impose or revoke death penalty.

2:259 او كالذى مر على قرية وهى خاوية على عروشها قال انى يحى هذه الله بعد موتها فاماته الله مائة عام ثم بعثه قال كم لبثت قال لبثت يوما او بعض يوم قال بل لبثت مائة عام فانظر الى طعامك وشرابك لم يتسنه وانظر الى حمارك ولنجعلك ءاية للناس وانظر الى العظام كيف ننشزها ثم نكسوها لحما فلما تبين له قال اعلم ان الله على كل شىء قدير

Transcription (English)
2:259 Aw kaallathee marra AAalaqaryatin wahiya khawiyatun AAala AAurooshihaqala anna yuhyee hathihi AllahubaAAda mawtiha faamatahu Allahu mi-ata AAaminthumma baAAathahu qala kam labithta qala labithtuyawman aw baAAda yawmin qala bal labithta mi-ata AAaminfaonthur ila taAAamikawasharabika lam yatasannah waonthurila himarika walinajAAalaka ayatan lilnnasiwaonthur ila alAAithamikayfa nunshizuha thumma naksooha lahmanfalamma tabayyana lahu qala aAAlamu anna AllahaAAala kulli shay-in qadeerun
Edip-Layth (Quran: A Reformist Translation)
2:259 Or the one who passed through a town, where all its inhabitants had passed away. He said, "How can God possibly resurrect this after its death?" So God put him to death for one hundred calendar years, then He resurrected him. He said, "How long have you stayed here?" He said, "I have stayed here a day or part of a day." He said, "No, you have stayed here for one hundred calendar years! Look at your food and drink, they have not changed, but look at your donkey. Thus, We will make you a sign for the people; and look at the bones how We grow them, and then We cover them with flesh." When it was clear to him what happened, he said, "I now know that God is capable of all things!"80

Note 80

See 18:19.

The Monotheist Group (The Quran: A Monotheist Translation)
2:259 Or the one who passed through a town which had become ruins. He said: "How can God possibly revive this after it had died?" So God put him to death for one hundred years, then He resurrected him. He said: "How long have you stayed here?" He said: "I have stayed here a day or part of a day." He said: "No, you have stayed here for one hundred years! Look at your food and drink, they have not changed, but look at your donkey! And We will make you a sign for the people; and look at the bones how We expand them, then We cover them with flesh." So when it was clear to him what happened, he said: "I now know that God is capable of all things!"
Muhammad Asad (The Message Of Quran)
2:259 Or [art thou, O man, of the same mind] as he252 who passed by a town deserted by its people, with its roofs caved in, [and] said, "How could God bring all this back to life after its death?"253 Thereupon God caused him to be dead for a hundred years; where after He brought him back to life [and] said: "How long hast thou remained thus?" He answered: "I have remained thus a day, or part of a day." Said [God]: "Nay, but thou hast remained thus for a hundred years! But look at thy food and thy drink-untouched is it by the passing of years - and look at thine ass!254 And [We did all this so that We might make thee a symbol unto men. And look at the bones [of animals and men] - how We put them together and then clothe them with flesh!"255 And when [all this] became clear to him, he said: "I know [now] that God has the power to will anything!"

Note 252
Lit., "Or like him". The words interpolated by me between brackets are based on Zamakhshari 's interpretation of this passage, which connects with the opening of the preceding verse.

Note 253
The story told in this verse is obviously a parable meant to illustrate God's power to bring the dead back to life: and, thus, it is significantly placed between Abraham's words in verse 258, "My Sustainer is He who grants life and deals death", and his subsequent request, in verse 260, to be shown how God resurrects the dead. The speculations of some of the earlier commentators as to the "identity" of the man and the town mentioned in this story are without any substance, and may have been influenced by Talmudic legends.

Note 254
Sc., "and observe that it is alive": thus pointing out that God has the power' to grant life indefinitely, as well as to resurrect the dead.

Note 255
The Qur'an frequently points to the ever-recurring miracle of birth, preceded by the gradual evolution of the embryo in its mother's womb, as a visible sign of God's power to create-and therefore also to re-create- life.
Rashad Khalifa (The Final Testament)
Lesson About Death2:259 Consider the one who passed by a ghost town and wondered, "How can GOD revive this after it had died?" GOD then put him to death for a hundred years, then resurrected him. He said, "How long have you stayed here?" He said, "I have been here a day, or part of the day." He said, "No! You have been here a hundred years. Yet, look at your food and drink; they did not spoil. Look at your donkey - we thus render you a lesson for the people. Now, note how we construct the bones, then cover them with flesh." When he realized what had happened, he said, "Now I know that GOD is Omnipotent."45 ,

Note 45
The lesson we learn here is that the period of death--only the unrighteous die; the righteous go straight to Heaven--passes likeone day (see 18:19 and Appendix 17).23068
Shabbir Ahmed (Quran As It Explains Itself)
2:259 (Later on, came another king in the dynasty of Nimrods, his name, Nebuchadnezzar, 630-562 BC. He invaded Jerusalem, oppressed Israelites and enslaved them. One hundred years of tribulation passed before King Cyrus of Persia liberated them and reinstated them back in Jerusalem. This history bears a lesson for posterity.)

2:260 واذ قال ابرهم رب ارنى كيف تحى الموتى قال اولم تؤمن قال بلى ولكن ليطمئن قلبى قال فخذ اربعة من الطير فصرهن اليك ثم اجعل على كل جبل منهن جزءا ثم ادعهن ياتينك سعيا واعلم ان الله عزيز حكيم

Transcription (English)
2:260 Wa-ith qala ibraheemurabbi arinee kayfa tuhyee almawta qala awalam tu/min qala bala walakin liyatma-innaqalbee qala fakhuth arbaAAatan mina alttayrifasurhunna ilayka thumma ijAAal AAala kulli jabalinminhunna juz-an thumma odAAuhunna ya/teenaka saAAyan waiAAlamanna Allaha AAazeezun hakeemun
Edip-Layth (Quran: A Reformist Translation)
2:260 Abraham said, "My Lord, show me how you resurrect the dead." He said, "Do you not already acknowledge?" He said, "I do, but to assure my heart." He said, "Choose four birds, then cut them, then place parts of the birds on each mountain, then call them to you; they will come racing towards you. Know that God is Noble, Wise."81

Note 81

Some people refuse to witness the mathematical miracle of the Quran by saying "I already believe in the Quran; I do not need miracles." Do they have stronger faith than Abraham does? Besides, if they really believed in the Quran they would not ignore or belittle its prophecies and mathematical structure. Furthermore, they would not trade it with volumes of man-made teachings. See 60:4. See Bible: Exodus 4:1-5 ; 8:19; 10:2; Numbers 14:22 ; 1 Chron 16:12; Job 5:9 ; Psalms 78:10; 105:5; 106:7; 118:23; 139:14; Isaiah 29:14 ; Jeremiah 32:21 ; John 4:48 ; 9:3; 12:37; 15:24; Mark 6:52 ; 16:20; Luke 16:31 .

The Monotheist Group (The Quran: A Monotheist Translation)
2:260 And Abraham said: "My Lord, show me how you resurrect the dead." He said: "Do you not already believe?" He said: "I do, but it is so my heart can be relieved." He said: "Choose four birds, then cut them, then place parts of the birds on each mountain, then call them to you; they will come racing towards you. And know that God is Noble, Wise."
Muhammad Asad (The Message Of Quran)
2:260 And, lo, Abraham said: "O my Sustainer! Show me how Thou givest life unto the dead!" Said He: "Hast thou, then, no faith?" (Abraham) answered: "Yea, but [let me see it] so that my heart may be set fully at rest." Said He: "Take, then, four birds and teach them to obey thee;256 . then place them separately on every hill [around thee]; then summon them: they will come flying to thee. And know that God is almighty, wise."257

Note 256
Lit., "make them incline towards thee" (Zamakhshari ; see also Lane IV, 1744).

Note 257
My rendering of the above parable is based on the primary meaning of the imperative surhunna ilayka ("make them incline towards thee", i.e., "teach them to obey thee"). The moral of this story has been pointed out convincingly by the famous commentator Abu Muslim (as quoted by Razi): "If man is able - as he undoubtedly is - to train birds in such a way as to make them obey his call, then it is obvious that God, whose will all things obey, can call life into being by simply decreeing, .Be!"'
Rashad Khalifa (The Final Testament)
Every Believer Needs Assurance2:260 Abraham said, "My Lord, show me how You revive the dead." He said, "Do you not believe?" He said, "Yes, but I wish to reassure my heart." He said, "Take four birds, study their marks, place a piece of each bird on top of a hill, then call them to you. They will come to you in a hurry. You should know that GOD is Almighty, Most Wise.",
Shabbir Ahmed (Quran As It Explains Itself)
2:260 (Abraham wanted to understand the law of revival of nations.) “O My Lord! Show me how You revive dead nations.” God said, “Do you believe not?” Abraham said, “Surely, I do but only to satisfy my heart (how I will revive my living dead people). God said, “Take four birds and train them with affection to you, and then leave them apart on separate hilltops.” Then call them; they will come in quickly. Then know that God is Almighty, Wise.169

Note 169
At one call of Abraham the birds came flying back to him. This is how mankind can be brought to the Truth with decent admonition and training, giving them a new life

2:261 مثل الذين ينفقون امولهم فى سبيل الله كمثل حبة انبتت سبع سنابل فى كل سنبلة مائة حبة والله يضعف لمن يشاء والله وسع عليم

Transcription (English)
2:261 Mathalu allatheena yunfiqoona amwalahumfee sabeeli Allahi kamathali habbatin anbatatsabAAa sanabila fee kulli sunbulatin mi-atu habbatinwaAllahu yudaAAifu liman yashao waAllahuwasiAAun AAaleemun
Edip-Layth (Quran: A Reformist Translation)
Sharing the Wealth with Others2:261 The example of those who spend their money in the cause of God is like a seed that sprouts forth seven pods, in each pod there is one hundred seeds; and God multiplies for whomever He chooses, and God is Encompassing, Knowledgeable.
The Monotheist Group (The Quran: A Monotheist Translation)
2:261 The example of those who spend their money in the cause of God is like a seed that sprouts forth seven pods, in each pod there is one hundred seeds; and God multiplies for whoever He chooses, and God is Encompassing, Knowledgeable.
Muhammad Asad (The Message Of Quran)
2:261 THE PARABLE of those who spend their possessions for the sake of God is that of a grain out of which grow seven ears, in every ear a hundred grains: for God grants manifold increase unto whom He wills; and God is infinite, all-knowing.
Rashad Khalifa (The Final Testament)
The Best Investment2:261 The example of those who spend their monies in the cause of GOD is that of a grain that produces seven spikes, with a hundred grains in each spike. GOD multiplies this manifold for whomever He wills. GOD is Bounteous, Knower.,
Shabbir Ahmed (Quran As It Explains Itself)
2:261 (In training their people, all Messengers of God advised that) spending wealth in the cause of God is like sowing a seed that brings seven (numerous) shoots, each shoot with a hundred grains. This is how God increases the reward according to His Law of Recompense. God is Infinite, Knower.

2:262 الذين ينفقون امولهم فى سبيل الله ثم لا يتبعون ما انفقوا منا ولا اذى لهم اجرهم عند ربهم ولا خوف عليهم ولا هم يحزنون

Transcription (English)
2:262 Allatheena yunfiqoona amwalahumfee sabeeli Allahi thumma la yutbiAAoona maanfaqoo mannan wala athan lahum ajruhum AAindarabbihim wala khawfun AAalayhim wala hum yahzanoona
Edip-Layth (Quran: A Reformist Translation)
2:262 Those who spend their money in the cause of God, then do not follow what they have spent with either insult or harm; they will have their reward with their Lord, they have nothing to fear nor will they grieve.
The Monotheist Group (The Quran: A Monotheist Translation)
2:262 Those who spend their money in the cause of God, then they do not follow what they have spent with either insult or harm; they will have their recompense with their Lord, there is no fear over them nor will they grieve.
Muhammad Asad (The Message Of Quran)
2:262 They who spend their possessions for the sake of God and do not thereafter mar258 their spending by stressing their own benevolence and hurting [the feelings of the needy] shall have their reward with 'their Sustainer, and no fear need they have, and neither shall they grieve.

Note 258
Lit., "do not follow up".
Rashad Khalifa (The Final Testament)
2:262 Those who spend their money in the cause of GOD, then do not follow their charity with insult or harm, will receive their recompense from their Lord; they have nothing to fear, nor will they grieve.,
Shabbir Ahmed (Quran As It Explains Itself)
2:262 Those who spend their wealth in the cause of God and afterward do not follow their giving with reminders of their generosity or injure the feelings of the recipients; their reward is with their Lord. No fear shall be on them, nor shall they grieve.170

Note 170
17:26, 30:38. The society will return their generosity in this life as well

2:263 قول معروف ومغفرة خير من صدقة يتبعها اذى والله غنى حليم

Transcription (English)
2:263 Qawlun maAAroofun wamaghfiratun khayrun minsadaqatin yatbaAAuha athan waAllahughaniyyun haleemun
Edip-Layth (Quran: A Reformist Translation)
2:263 Kind words and forgiveness are far better than charity that is followed by harm. God is Rich, Compassionate.82

Note 82

See Old Testament, Catholic version, Sirach 18:14.

The Monotheist Group (The Quran: A Monotheist Translation)
2:263 Kind words and forgiveness are far better than a charity that is followed by harm. God is Rich, Compassionate.
Muhammad Asad (The Message Of Quran)
2:263 A kind word and the veiling of another's want259 is better than a charitable deed followed by hurt; and God is self-sufficient, forbearing.

Note 259
For the rendering of maghfarah (lit.; "forgiveness'') in this context as "veiling another's want" I am indebted to Baghawi explanation of this verse.
Rashad Khalifa (The Final Testament)
2:263 Kind words and compassion are better than a charity that is followed by insult. GOD is Rich, Clement.,
Shabbir Ahmed (Quran As It Explains Itself)
2:263 Kind words and respecting people’s honor is better than charity after which their dignity is injured. God, the Rich, the Clement, provides everyone without return or obligation.

2:264 يايها الذين ءامنوا لا تبطلوا صدقتكم بالمن والاذى كالذى ينفق ماله رئاء الناس ولا يؤمن بالله واليوم الءاخر فمثله كمثل صفوان عليه تراب فاصابه وابل فتركه صلدا لا يقدرون على شىء مما كسبوا والله لا يهدى القوم الكفرين

Transcription (English)
2:264 Ya ayyuha allatheena amanoola tubtiloo sadaqatikum bialmanniwaal-atha kaallathee yunfiqu malahuri-aa alnnasi wala yu/minu biAllahiwaalyawmi al-akhiri famathaluhu kamathali safwaninAAalayhi turabun faasabahu wabilunfatarakahu saldan la yaqdiroona AAalashay-in mimma kasaboo waAllahu layahdee alqawma alkafireena
Edip-Layth (Quran: A Reformist Translation)
2:264 O you who acknowledge, do not nullify your charities with insult and harm; like the one who spends his money in vanity to show the people, and he does not acknowledge God and the Last day. His example is like a stone on which there is dust, then it is subjected to heavy rain, which leaves it bare. They cannot do anything with what they earned; and God does not guide the ingrates.
The Monotheist Group (The Quran: A Monotheist Translation)
2:264 O you who believe, do not nullify your charities with insult and harm; like the one who spends his money in vanity to show off to the people, and he does not believe in God and the Last Day. His example is like a stone on which there is dust, then it is subjected to a heavy rain which leaves it bare. They cannot do anything with what they have earned; and God does not guide the rejecting people.
Muhammad Asad (The Message Of Quran)
2:264 O you who have attained to faith! Do not deprive your charitable deeds of all worth by stressing your own benevolence and hurting [the feelings of the needy], as does he who spends his wealth only to be seen and praised by men, and believes not in God and the Last Day: for his parable is that of a smooth rock with [a little] earth upon it - and then a rainstorm smites it and leaves it hard and bare. Such as these shall have no gain whatever from all their [good] works: for God does not guide people who refuse to acknowledge the truth.
Rashad Khalifa (The Final Testament)
2:264 O you who believe, do not nullify your charities by inflicting reproach and insult, like one who spends his money to show off, while disbelieving in GOD and the Last Day. His example is like a rock covered with a thin layer of soil; as soon as heavy rain falls, it washes off the soil, leaving it a useless rock. They gain nothing from their efforts. GOD does not guide disbelieving people.,
Shabbir Ahmed (Quran As It Explains Itself)
2:264 O You who have chosen to be graced with belief! Do not cancel your charity by reminders of your generosity or by injuring the self-respect of the recipients; like those who spend their wealth for show-off. This kind of behavior contradicts the true belief in God and His Law of Recompense. Charity has been ordained to help individuals and not to hurt them and God has promised you manifold reward (93:10). But, a seed would not grow on a dusty rock, upon which rain falls and washes it clean. Such will not receive any reward for their doings. God does not guide those who deny such realities.

2:265 ومثل الذين ينفقون امولهم ابتغاء مرضات الله وتثبيتا من انفسهم كمثل جنة بربوة اصابها وابل فاتت اكلها ضعفين فان لم يصبها وابل فطل والله بما تعملون بصير

Transcription (English)
2:265 Wamathalu allatheena yunfiqoona amwalahumuibtighaa mardati Allahi watathbeetan minanfusihim kamathali jannatin birabwatin asabaha wabilunfaatat okulaha diAAfayni fa-in lam yusibhawabilun fatallun waAllahu bimataAAmaloona baseerun
Edip-Layth (Quran: A Reformist Translation)
The Quality of Charity2:265 The example of those who spend their money seeking God's grace, and to save themselves, is like the example of a garden on a high ground which is subjected to a heavy rain, and because of that it produces double its crop! If no heavy rain comes, then light rain is enough. God is Seer over all you do.
The Monotheist Group (The Quran: A Monotheist Translation)
2:265 And the example of those who spend their money seeking the grace of God, and to save their souls, is like the example of a garden that is on a high ground and is subjected to a heavy rain, and because of that it produces double its crop. And if no heavy rain comes, then it still gives enough. And God is Seer of what you do.
Muhammad Asad (The Message Of Quran)
2:265 And the parable of those who spend their possessions out of a longing to please God, and out of their own inner certainty, is that of a garden on high, fertile ground: a rainstorm smites it, and thereupon it brings forth its fruit twofold; and if no rainstorm smites it, soft rain [falls upon it]. And God sees all that you do.
Rashad Khalifa (The Final Testament)
Charity2:265 The example of those who give their money seeking GOD's pleasure, out of sincere conviction, is that of a garden on high fertile soil; when heavy rain falls, it gives twice as much crop. If heavy rain is not available, a drizzle will suffice. GOD is Seer of everything you do.,
Shabbir Ahmed (Quran As It Explains Itself)
2:265 The likeness of those who spend their wealth sincerely seeking God's approval and to strengthen their own ‘self’, is the likeness of a lofty garden with springs. When rain strikes it, it doubles its yield, and if there is no rainfall, the sprinkles are sufficient. God is ever Watcher of what you do.171

Note 171
They have achieved self-actualization and made themselves truly worthy of immortality 20:76. A ‘self’ that has not been developed by giving to community in wealth or labor, merely survives. Immortality is not a spontaneous gift from God; men and women are candidates for it 91:9. When people create their own Paradise it is ever-blooming, rain or shine. 13:33, 14:17, 43:77, 69:27

2:266 ايود احدكم ان تكون له جنة من نخيل واعناب تجرى من تحتها الانهر له فيها من كل الثمرت واصابه الكبر وله ذرية ضعفاء فاصابها اعصار فيه نار فاحترقت كذلك يبين الله لكم الءايت لعلكم تتفكرون

Transcription (English)
2:266 Ayawaddu ahadukum an takoona lahujannatun min nakheelin waaAAnabin tajree min tahtihaal-anharu lahu feeha min kulli alththamaratiwaasabahu alkibaru walahu thurriyyatun duAAafaofaasabaha iAAsarun feehi narun faihtaraqatkathalika yubayyinu Allahu lakumu al-ayatilaAAallakum tatafakkaroona
Edip-Layth (Quran: A Reformist Translation)
2:266 Does anyone of you desire that he have a garden with palm trees and grapevines, and rivers flowing beneath it, and in it for him are all kinds of fruits, then he is afflicted with old age and his progeny is weak, and a whirlwind with fire strikes it and it all burns? It is thus that God makes clear for you the signs that you may reflect.
The Monotheist Group (The Quran: A Monotheist Translation)
2:266 Does anyone of you desire that he have an estate with palm trees and grapevines, and rivers flowing beneath it, and in it for him are all kinds of fruits, then he is afflicted with old age and his progeny is weak, and a firestorm strikes it and it all burns? It is thus that God makes clear for you the signs that you may reflect.
Muhammad Asad (The Message Of Quran)
2:266 Would any of you like to have a garden of date-palms and vines, through which running waters flow, and have all manner of fruit therein - and then be overtaken by old age, with only weak children to [look after] him-and then [see] it smitten by a fiery whirlwind and utterly scorched? In this way God makes clear His messages unto you, so that you might take thought.
Rashad Khalifa (The Final Testament)
2:266 Does any of you wish to own a garden of palm trees and grapes, with flowing streams and generous crops, then, just as he grows old, and while his children are still dependent on him, a holocaust strikes and burns up his garden? GOD thus clarifies the revelations for you, that you may reflect.,
Shabbir Ahmed (Quran As It Explains Itself)
2:266 . Would any of you wish that he had a nice, bountiful garden of dates and vineyards with streams flowing underneath it, but while age catches up with him and he has feeble offspring; a fiery tornado suddenly strikes and consumes it? This is how God makes plain His revelations to you so that you may reflect.172

Note 172
Your contribution to the society ensures you the Garden which neither a tornado, nor a hurricane can take away from you. 15:48

2:267 يايها الذين ءامنوا انفقوا من طيبت ما كسبتم ومما اخرجنا لكم من الارض ولا تيمموا الخبيث منه تنفقون ولستم باخذيه الا ان تغمضوا فيه واعلموا ان الله غنى حميد

Transcription (English)
2:267 Ya ayyuha allatheena amanooanfiqoo min tayyibati ma kasabtum wamimmaakhrajna lakum mina al-ardi wala tayammamooalkhabeetha minhu tunfiqoona walastum bi-akhitheehiilla an tughmidoo feehi waiAAlamoo anna Allahaghaniyyun hameedun
Edip-Layth (Quran: A Reformist Translation)
2:267 O you who acknowledge, spend from the good things that you have earned, and from what We have brought forth from the earth. Do not choose the rotten out of it to give, while you would not take it yourselves unless you close your eyes regarding it. Know that God is Rich, Praiseworthy.
The Monotheist Group (The Quran: A Monotheist Translation)
2:267 O you who believe, spend from the good things that you have earned, and from what We have brought forth from the earth. And do not select the rotten out of it to give, while you would not take it yourselves unless you closed your eyes regarding it. And know that God is Rich, Praiseworthy.
Muhammad Asad (The Message Of Quran)
2:267 O you who have attained to faith! Spend on others out of the good things which you may have acquired, and out of that which We bring forth for you from the earth; and choose not for your spending the bad things which you yourselves would not accept without averting your eyes in disdain. And know that God is self-sufficient, ever to be praised.
Rashad Khalifa (The Final Testament)
What to Give2:267 O you who believe, you shall give to charity from the good things you earn, and from what we have produced for you from the earth. Do not pick out the bad therein to give away, when you yourselves do not accept it unless your eyes are closed. You should know that GOD is Rich, Praiseworthy.,
Shabbir Ahmed (Quran As It Explains Itself)
2:267 O You who have chosen to be graced with belief! Spend on others the good things you have honorably earned with hard work, whether it is from the product of industry or from the produce of the earth. Do not give away something that you would not like to receive except with closed eyes. Know that God, the Rich, Owner of praise, provides you indiscriminately and without return.

2:268 الشيطن يعدكم الفقر ويامركم بالفحشاء والله يعدكم مغفرة منه وفضلا والله وسع عليم

Transcription (English)
2:268 Alshshaytanu yaAAidukumualfaqra waya/murukum bialfahsha-i waAllahuyaAAidukum maghfiratan minhu wafadlan waAllahuwasiAAun AAaleemun
Edip-Layth (Quran: A Reformist Translation)
2:268 The devil promises you poverty and orders you to evil, while God promises forgiveness from Him and favor. God is Encompassing, Knowledgeable.
The Monotheist Group (The Quran: A Monotheist Translation)
2:268 The devil promises you poverty and orders you to immorality, while God promises forgiveness from Him and grace. God is Encompassing, Knowledgeable.
Muhammad Asad (The Message Of Quran)
2:268 Satan threatens you with the prospect of poverty and bids you to be niggardly, whereas God promises you His forgiveness and bounty; and God is infinite, all-knowing,
Rashad Khalifa (The Final Testament)
2:268 The devil promises you poverty and commands you to commit evil, while GOD promises you forgiveness from Him and grace. GOD is Bounteous, Omniscient.,
Shabbir Ahmed (Quran As It Explains Itself)
2:268 Satan, your selfish desires, scares you with poverty; that if you spend on others, you might become destitute. It teaches you stinginess to the extent of shame. God, the All-Embracing, Knower promises you the protection of Forgiveness from Himself, and abundant bounty.173

Note 173
And, In the Divine Order, the society would return to more than one spends on it

2:269 يؤتى الحكمة من يشاء ومن يؤت الحكمة فقد اوتى خيرا كثيرا وما يذكر الا اولوا الالبب

Transcription (English)
2:269 Yu/tee alhikmata man yashaowaman yu/ta alhikmata faqad ootiya khayran katheeran wamayaththakkaru illa oloo al-albabi
Edip-Layth (Quran: A Reformist Translation)
Philosophy2:269 He grants wisdom to whom He chooses, and whoever is granted wisdom, has been given much good. Only those with intelligence will take heed.
The Monotheist Group (The Quran: A Monotheist Translation)
2:269 He grants wisdom to whom He chooses, and whoever is granted wisdom has been given much good. Only those who possess intelligence will remember.
Muhammad Asad (The Message Of Quran)
2:269 granting wisdom unto whom He wills: and whoever is granted wisdom has indeed been granted wealth abundant. But none bears this in mind save those who are endowed with insight.
Rashad Khalifa (The Final Testament)
Wisdom: A Great Treasure2:269 He bestows wisdom upon whomever He chooses, and whoever attains wisdom, has attained a great bounty. Only those who possess intelligence will take heed.,
Shabbir Ahmed (Quran As It Explains Itself)
2:269 He bestows wisdom to whoever wills to attain wisdom (according to His laws). And whoever is granted wisdom has truly been granted a great wealth. And only those who use their intellect remain mindful of what they learn.174

Note 174
Making good use of their faculties helps people attain wisdom. 12:22, 17:36, 28:14

2:270 وما انفقتم من نفقة او نذرتم من نذر فان الله يعلمه وما للظلمين من انصار

Transcription (English)
2:270 Wama anfaqtum min nafaqatin aw nathartummin nathrin fa-inna Allaha yaAAlamuhu wamalilththalimeena min ansarin
Edip-Layth (Quran: A Reformist Translation)
2:270 Whatever you spend out of your monies, or whatever you pledge as a promise, certainly, God knows it. The wicked have no supporters.
The Monotheist Group (The Quran: A Monotheist Translation)
2:270 And whatever you spend out of your monies, or whatever you pledge as a promise, then God knows it. The wicked have no supporters.
Muhammad Asad (The Message Of Quran)
2:270 For, whatever you may spend on others, or whatever you may vow [to spend], verily, God knows it; and those who do wrong [by withholding charity] shall have none to succour them.
Rashad Khalifa (The Final Testament)
Anonymous Charity Better2:270 Any charity you give, or a charitable pledge you fulfill, GOD is fully aware thereof. As for the wicked, they will have no helpers.,
Shabbir Ahmed (Quran As It Explains Itself)
2:270 Whatever you spend on others or whatever pledge to spend you make, God knows it. Those who violate human rights by withholding charity shall have none to help them.175

Note 175
Chaos in the society hurts all

2:271 ان تبدوا الصدقت فنعما هى وان تخفوها وتؤتوها الفقراء فهو خير لكم ويكفر عنكم من سياتكم والله بما تعملون خبير

Transcription (English)
2:271 In tubdoo alssadaqatifaniAAimma hiya wa-in tukhfooha watu/toohaalfuqaraa fahuwa khayrun lakum wayukaffiru AAankum minsayyi-atikum waAllahu bimataAAmaloona khabeerun
Edip-Layth (Quran: A Reformist Translation)
2:271 If you declare your charity, then it is acceptable; but if you conceal it and give it to the poor, then that is better for you. It reduces some of your sins; and God is Ever-aware of all that you do.
The Monotheist Group (The Quran: A Monotheist Translation)
2:271 If you openly give charities, then it is acceptable; but if you conceal them and give them to the poor, then that is better for you. And He cancels some of your sins; and God is Expert to all that you do.
Muhammad Asad (The Message Of Quran)
2:271 If you do deeds of charity openly, it is well; but if you bestow it upon the needy in secret, it will be even better for you, and it will atone for some of your bad deeds. And God is aware of all that you do.
Rashad Khalifa (The Final Testament)
2:271 If you declare your charities, they are still good. But if you keep them anonymous, and give them to the poor, it is better for you, and remits more of your sins. GOD is fully Cognizant of everything you do.,
Shabbir Ahmed (Quran As It Explains Itself)
2:271 If you disclose your charities, it is well, but if you give in secret to the needy, it will be better for you. This kind of giving has the power of erasing the imprints of your ill deeds on your own ‘self’. This law has been decreed by God Who knows the effects of your actions on your own ‘self’.

2:272 ليس عليك هدىهم ولكن الله يهدى من يشاء وما تنفقوا من خير فلانفسكم وما تنفقون الا ابتغاء وجه الله وما تنفقوا من خير يوف اليكم وانتم لا تظلمون

Transcription (English)
2:272 Laysa AAalayka hudahum walakinnaAllaha yahdee man yashao wama tunfiqoo minkhayrin fali-anfusikum wama tunfiqoona illa ibtighaawajhi Allahi wama tunfiqoo min khayrin yuwaffailaykum waantum la tuthlamoona
Edip-Layth (Quran: A Reformist Translation)
2:272 You are not responsible for their guidance, but it is God who will guide whomever He wishes. Whatever you spend out of goodness is for yourselves. Anything you spend should be in seeking God's presence. Whatever you spend out of goodness will be retuned to you, and you will not be wronged.83

Note 83

See 57:22.

The Monotheist Group (The Quran: A Monotheist Translation)
2:272 You are not responsible for their guidance, but it is God who will guide whoever He wishes. And whatever you spend out of goodness is for your own souls. And anything you spend should be in seeking the face of God. And whatever you spend out of goodness will be returned to you, and you will not be wronged.
Muhammad Asad (The Message Of Quran)
2:272 It is not for thee [O Prophet] to make people follow the right path,260 since it is God [alone] who guides whom He wills. And whatever good you may spend on others is for your own good, provided that you spend only out of a longing for God's countenance: for, whatever good you may spend will be repaid unto you in full, and you shall not be wronged.

Note 260
Lit., "their guidance is not upon thee"- i.e. , "thou art responsible only for conveying God's message to them, and not for their reaction to it": the people referred to being the needy spoken of in the preceding verses. It appears that in the early days after his migration to Medina, the Prophet - faced by the great poverty prevalent among his own community - advised his Companions that "charity should be bestowed only on the followers of Islam" - a view that was immediately corrected by the revelation of the above verse (a number of Traditions to this effect are quoted by Tabari, Razi and Ibn Kathir, as well as in ManarIII, 82 f.). According to several other Traditions (recorded, among others, by Nasa'i and Abu Da'ud and quoted by all the classical commentators), the Prophet thereupon explicitly enjoined upon his followers to disburse charities upon all who needed them, irrespective of the faith of the person concerned. Consequently, there is full agreement among all the commentators that the above verse of the Qur'an - although expressed in the singular and, on the face of it, addressed to the Prophet- lays down an injunction binding upon all Muslims. Razi, in particular, draws from it the additional conclusion that charity-or the threat to withhold it-must never become a means of attracting unbelievers to Islam: for, in order to be valid, faith must be an outcome of inner conviction and free choice. This is in consonance with verse 256 of this surah: "There shall be no coercion in matters of faith."
Rashad Khalifa (The Final Testament)
God is the Only One Who Guides2:272 You are not responsible for guiding anyone. GOD is the only one who guides whoever chooses (to be guided). Any charity you give is for your own good. Any charity you give shall be for the sake of GOD. Any charity you give will be repaid to you, without the least injustice.,
Shabbir Ahmed (Quran As It Explains Itself)
2:272 Your responsibility (O Messenger) is only to show them the right way (and not to make them walk it). He has established Rules for attaining guidance. (O People) Whatever good you give benefits your own ‘self’ when you spend for the sake of God. Any charity you give will be repaid to you, without the least injustice.176

Note 176
God’s laws for guidance: 2:2, 2:26, 4:88, 5:46, 7:52, 13:27, 14:27, 20:123, 27:2, 28:50, 31:3, 39:3, 40:34, 40:74

2:273 للفقراء الذين احصروا فى سبيل الله لا يستطيعون ضربا فى الارض يحسبهم الجاهل اغنياء من التعفف تعرفهم بسيمهم لا يسلون الناس الحافا وما تنفقوا من خير فان الله به عليم

Transcription (English)
2:273 Lilfuqara-i allatheena ohsiroofee sabeeli Allahi la yastateeAAoona darbanfee al-ardi yahsabuhumu aljahilu aghniyaamina alttaAAaffufi taAArifuhum biseemahum layas-aloona alnnasa ilhafan wamatunfiqoo min khayrin fa-inna Allaha bihi AAaleemun
Edip-Layth (Quran: A Reformist Translation)
2:273 As for the poor who face hardship in the cause of God, and cannot leave the land; the ignorant ones think they are rich from their abstention; you know them by their marks, they do not ask the people repeatedly. What you spend out of goodness, God is fully aware of it.
The Monotheist Group (The Quran: A Monotheist Translation)
2:273 For the poor who face hardship in the cause of God, they cannot go forth in the land; the ignorant ones think they are rich from their modesty; you know them by their features, they do not ask the people repeatedly. And what you spend out of goodness, God is fully aware of it.
Muhammad Asad (The Message Of Quran)
2:273 [And give] unto [such of] the needy who, being wholly wrapped up in God's cause, are unable to go about the earth [in search of livelihood].261 He who is unaware [of their condition] might think that they are wealthy, because they abstain [from begging]; [but] thou canst recognize them by their special mark: they do not beg of men with importunity. And whatever good you may spend [on them], verily, God knows it all.

Note 261
I.e., those who have devoted themselves entirely to working in the cause of the Faith - be it by spreading, elucidating or defending it physically or intellectually-or to any of the selfless pursuits extolled in God's message, such as search for knowledge, work for the betterment of man's lot, and so forth; and, finally, those who, having suffered personal or material hurt in such pursuits, are henceforth unable to fend for themselves.
Rashad Khalifa (The Final Testament)
2:273 Charity shall go to the poor who are suffering in the cause of GOD, and cannot emigrate. The unaware may think that they are rich, due to their dignity. But you can recognize them by certain signs; they never beg from the people persistently. Whatever charity you give, GOD is fully aware thereof.,
Shabbir Ahmed (Quran As It Explains Itself)
2:273 And give to the needy who are suffering in the cause of God and cannot emigrate and to those who are unable to go about the earth in search of livelihood. One, who is unaware of their condition, might think they are free from want, because they abstain from begging. But you can recognize them by certain signs though they do not beg insistently. Whatever good thing you spend on them, God is Aware of it.

2:274 الذين ينفقون امولهم باليل والنهار سرا وعلانية فلهم اجرهم عند ربهم ولا خوف عليهم ولا هم يحزنون

Transcription (English)
2:274 Allatheena yunfiqoona amwalahumbiallayli waalnnahari sirran waAAalaniyatanfalahum ajruhum AAinda rabbihim wala khawfun AAalayhim walahum yahzanoona
Edip-Layth (Quran: A Reformist Translation)
2:274 Those who spend their money in the night and in the day, secretly and openly, they will have their reward at their Lord, there is no fear over them nor will they grieve.
The Monotheist Group (The Quran: A Monotheist Translation)
2:274 Those who spend their money in the night and in the day, secretly and openly, they will have their recompense with their Lord, there is no fear over them nor will they grieve.
Muhammad Asad (The Message Of Quran)
2:274 Those who spend their possessions [for the sake of God] by night and by day, secretly and openly, shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve.
Rashad Khalifa (The Final Testament)
2:274 Those who give to charity night and day, secretly and publicly, receive their recompense from their Lord; they will have nothing to fear, nor will they grieve.,
Shabbir Ahmed (Quran As It Explains Itself)
2:274 Those who spend their wealth on the needy, by night and by day, secretly or publicly, have their reward with their Lord. They shall have nothing to fear or regret.

2:275 الذين ياكلون الربوا لا يقومون الا كما يقوم الذى يتخبطه الشيطن من المس ذلك بانهم قالوا انما البيع مثل الربوا واحل الله البيع وحرم الربوا فمن جاءه موعظة من ربه فانتهى فله ما سلف وامره الى الله ومن عاد فاولئك اصحب النار هم فيها خلدون

Transcription (English)
2:275 Allatheena ya/kuloona alrribala yaqoomoona illa kama yaqoomu allatheeyatakhabbatuhu alshshaytanu mina almassi thalikabi-annahum qaloo innama albayAAu mithlu alrribawaahalla Allahu albayAAa waharrama alrribafaman jaahu mawAAithatun min rabbihi faintahafalahu ma salafa waamruhu ila Allahi wamanAAada faola-ika as-habu alnnarihum feeha khalidoona
Edip-Layth (Quran: A Reformist Translation)
No Usury or Exploiting the Needy2:275 Those who consume usury, do not rise except as the one who is being beaten by the devil out of direct touch. That is because they have said, "Trade is like usury." Indeed God has made trade lawful, yet He has forbidden usury. Whoever has received understanding from His Lord and ceases, then he will be forgiven for what was before this and his case will be with God. But whoever returns, then they are the people of the fire, in it they will abide eternally.84

Note 84

It is common wisdom that "high" interest rates are not healthy for a good economy. The interest that the Quran prohibits is not the interest collected from money lent for businesses, but rather the money lent for consumption of necessities. When considered with its context, this prohibition is about usury. The Quran does not treat this subject in the context of business or trade, but in the context of the charity to the needy. Those who exploit the basic needs of individuals may attempt to justify their usury as free market trade. The interest charge on credit cards used by needy consumers should be considered usury, since the money borrowed is not invested for profitable business enterprise, but spent on basic needs. Modern banks charge obscene amounts of fees and interest (usury) to their customers who need the money the most. They have developed extensive tricks to steal from their needy victims. Unfortunately, banks have the power to legalize their robberies by buying the elected legislators. Through constant and cunning propaganda, they have even succeeded in legitimizing their exploitation and theft, even to their victims. See 3:130; 4:161.

The Bible prohibits usury (Leviticus 25:36-37 ), and considers it a great crime (Psalms 15:5; Pr 28:8; Jeremiah 15:10 ). However, it uses a double standard: "Do not charge your brother interest, whether on money or food or anything else that may earn interest. You may charge a foreigner interest, but not a brother Israelite, so that the Lord your God may bless you in everything you put your hand to in the land you are entering to possess" (Deuteronomy 23:20). Also, see Exodus 22:25 ; Deuteronomy 23:19-20 ; Nehemiah 5:7,10 ; 5:9; Isaiah 24:2 ; Ezekiel 18:8,13,17 ; 22:12.

The Monotheist Group (The Quran: A Monotheist Translation)
2:275 Those who consume usury do not rise except as one being influenced by the touch of the devil. That is because they have said: "Trade is the same as usury." While God has made trade lawful, and He has made usury unlawful. Whoever has received understanding from His Lord and ceases, then he will be forgiven for what was before this and his case will be with God. But whoever returns, then they are the people of the Fire, in it they will abide.
Muhammad Asad (The Message Of Quran)
2:275 THOSE who gorge themselves on usury262 behave but as he might behave whom Satan has confounded with his touch; for they say, "Buying and selling is but a kind of263 usury" - the while God has made buying and selling lawful and usury unlawful. Hence, whoever becomes aware of his Sustainer's admonition,264 and thereupon desists [from usury], may keep his past gains, and it will be for God to judge him; but as for those who return to it -they are destined for the fire, therein to abide!265

Note 262
For a discussion of the concept of riba ("usury"), see note 35 on 30:39, where this term occurs for the first time in the chronological order of revelation. The passage dealing with the prohibition of riba, which follows here, is believed to have been among the last revelations received by the Prophet. The subject of usury connects logically with the preceding long passage on the subject of charity because the former is morally the exact opposite of the latter: true charity consists in giving without an expectation of material gain, whereas usury is based on an expectation of gain without any corresponding effort on the part of the lender.

Note 263
Lit., "like".

Note 264
Lit., "he to whom an admonition has come from his Sustainer".

Note 265
Lit., "whereas He causes [the merit of] charitable deeds to increase with interest (yurbi)".
Rashad Khalifa (The Final Testament)
Usury Prohibited2:275 Those who charge usury are in the same position as those controlled by the devil's influence. This is because they claim that usury is the same as commerce. However, GOD permits commerce, and prohibits usury. Thus, whoever heeds this commandment from his Lord, and refrains from usury, he may keep his past earnings, and his judgment rests with GOD. As for those who persist in usury, they incur Hell, wherein they abide forever.46 ,

Note 46
It is an established economic principle that excessive interest on loans can utterly destroy a whole country. During the last few years wehave witnessed the devastation of the economies of many nations where excessiveinterest is charged. Normal interest--less than 20%--whereno one is victimized and everyone is satisfied, is not usury.
Shabbir Ahmed (Quran As It Explains Itself)
2:275 On the contrary, those who eat Riba (usury), in greed of money, run around like someone who has been bitten by a snake. They claim that trade is like usury. But God has permitted trade and forbidden usury. One to whom the clear Admonition has come from his Lord, must abstain from taking usury forthwith. What he has taken in the past, he may keep and his judgment rests with God. As for him who returns to usury, such are the dwellers of the fire wherein they shall abide.177

Note 177
Ash-shayitaanu-min-al-muss = Satan by his touch = Snake by its bite. Satan has been described as serpent in many texts. One who has taken usury in the past, it is better for him to return the interest he has earned, but the law shall not force him to do so. Trade is the return on labor that is permissible, while usury is the return on money and therefore, forbidden. 30:39, 53:39

2:276 يمحق الله الربوا ويربى الصدقت والله لا يحب كل كفار اثيم

Transcription (English)
2:276 Yamhaqu Allahu alrribawayurbee alssadaqati waAllahula yuhibbu kulla kaffarin atheemin
Edip-Layth (Quran: A Reformist Translation)
2:276 God wipes out the usury and grants growth to the charities. God does not like any ingrate sinner.
The Monotheist Group (The Quran: A Monotheist Translation)
2:276 God condemns usury, and He grants growth to the charities. And God does not love any wicked sinner.
Muhammad Asad (The Message Of Quran)
2:276 God deprives usurious gains of all blessing, whereas He blesses charitable deeds with manifold increase.* And God does not love anyone who is stubbornly ingrate and persists in sinful ways.
Rashad Khalifa (The Final Testament)
2:276 GOD condemns usury, and blesses charities. GOD dislikes every disbeliever, guilty.,
Shabbir Ahmed (Quran As It Explains Itself)
2:276 God blights usury and blesses charitable deeds with prosperity. God does not love those who defy His laws and drag down the potential of the human society.178

Note 178
Mankind will eventually realize that the interest based economic system will have to be replaced with an equitable System. God’s laws of Economics will erase usury and nurture welfare. When numerous people in a society thrive on RIBA income, the society will automatically become fragile because the RIBA takers are not working or contributing to the society while the exploited masses are becoming poorer and poorer

2:277 ان الذين ءامنوا وعملوا الصلحت واقاموا الصلوة وءاتوا الزكوة لهم اجرهم عند ربهم ولا خوف عليهم ولا هم يحزنون

Transcription (English)
2:277 Inna allatheena amanoowaAAamiloo alssalihati waaqamoo alssalatawaatawoo alzzakata lahum ajruhum AAindarabbihim wala khawfun AAalayhim wala hum yahzanoona
Edip-Layth (Quran: A Reformist Translation)
2:277 Those who acknowledge and reform, and observe the Contact prayer, and contribute towards betterment, they will have their rewards at their Lord and there is no fear over them nor will they grieve.
The Monotheist Group (The Quran: A Monotheist Translation)
2:277 Those who believe and do good works, and hold the contact prayer, and contribute towards purification; they will have their recompense with their Lord and there is no fear over them nor will they grieve.
Muhammad Asad (The Message Of Quran)
2:277 Verily, those who have attained to faith and do good works, and are constant in prayer, and dispense charity - they shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve.
Rashad Khalifa (The Final Testament)
Divine Guarantee2:277 Those who believe and lead a righteous life, and observe the Contact Prayers (Salat), and give the obligatory charity (Zakat), they receive their recompense from their Lord; they will have nothing to fear, nor will they grieve.,
Shabbir Ahmed (Quran As It Explains Itself)
2:277 Those who believe in God’s laws, do works beneficial to the society and strive to establish the Divine System and the Economic Order of Zakaat, have their reward with their Lord. They will have nothing to fear and no reason to be despondent.179

Note 179
The government is responsible for setting up the Economic Order of Zakaat

2:278 يايها الذين ءامنوا اتقوا الله وذروا ما بقى من الربوا ان كنتم مؤمنين

Transcription (English)
2:278 Ya ayyuha allatheena amanooittaqoo Allaha watharoo ma baqiya mina alrribain kuntum mu/mineena
Edip-Layth (Quran: A Reformist Translation)
2:278 O you who acknowledge, be conscientious of God and give up what is left of the usury if you are those who have acknowledged.
The Monotheist Group (The Quran: A Monotheist Translation)
2:278 O you who believe, be aware of God and give up what is left from usury, if you are truly believers.
Muhammad Asad (The Message Of Quran)
2:278 O you who have attained to faith! Remain conscious of God. and give up all outstanding gains from usury, if you are [truly] believers;266 267

Note 266
This refers not merely to the believers at the time when the prohibition of usury was proclaimed, but also to people of later times who may come to believe in the Qur'anic message.

Note 267
I.e., without interest.
Rashad Khalifa (The Final Testament)
2:278 O you who believe, you shall observe GOD and refrain from all kinds of usury, if you are believers.,
Shabbir Ahmed (Quran As It Explains Itself)
2:278 O You who have chosen to be graced with belief! Be mindful of the Divine laws and give up what remains of your demand for usury, if you are really believers.

2:279 فان لم تفعلوا فاذنوا بحرب من الله ورسوله وان تبتم فلكم رءوس امولكم لا تظلمون ولا تظلمون

Transcription (English)
2:279 Fa-in lam tafAAaloo fa/thanoo biharbinmina Allahi warasoolihi wa-in tubtum falakum ruoosu amwalikumla tathlimoona wala tuthlamoona
Edip-Layth (Quran: A Reformist Translation)
2:279 If you will not do this, then take notice of a war from God and His messenger. However, if you repent, then you will have back your principal money, you will not be wronged nor will you wrong.
The Monotheist Group (The Quran: A Monotheist Translation)
2:279 And if you will not do this, then be informed of a war from God and His messenger; but if you repent, then you will have back your principal money, you will not be wronged nor will you wrong.
Muhammad Asad (The Message Of Quran)
2:279 for if you do it not, then know that you are at war with God and His Apostle. But if you repent, then you shall be entitled to [the return of] your principal :* you will do no wrong, and neither will you be wronged.
Rashad Khalifa (The Final Testament)
2:279 If you do not, then expect a war from GOD and His messenger. But if you repent, you may keep your capitals, without inflicting injustice, or incurring injustice.,
Shabbir Ahmed (Quran As It Explains Itself)
2:279 And if you do not, then be warned of war with God and His Messenger. But, if you mend your ways, simply take back your capital without interest. Inflict not injustice and you will not incur injustice.

2:280 وان كان ذو عسرة فنظرة الى ميسرة وان تصدقوا خير لكم ان كنتم تعلمون

Transcription (English)
2:280 Wa-in kana thoo AAusratinfanathiratun ila maysaratin waan tasaddaqookhayrun lakum in kuntum taAAlamoona
Edip-Layth (Quran: A Reformist Translation)
2:280 If the person is facing insolvency, then you shall wait until he becomes able. If you relinquish it as a charity it is better for you if you knew.
The Monotheist Group (The Quran: A Monotheist Translation)
2:280 If the person is facing insolvency, then you shall wait until he becomes able. And if you relinquish it as a charity it is better for you if only you knew.
Muhammad Asad (The Message Of Quran)
2:280 If, however, [the debtor] is in straitened circumstances, [grant him] a delay until a time of ease; and it would be for your own good -if you but knew it -to remit [the debt entirely] by way of charity.
Rashad Khalifa (The Final Testament)
2:280 If the debtor is unable to pay, wait for a better time. If you give up the loan as a charity, it would be better for you, if you only knew.,
Shabbir Ahmed (Quran As It Explains Itself)
2:280 If a debtor is in difficult circumstances, let there be postponement to a time of ease. And if you give up the loan entirely as charity, it is better for you if you only knew.

2:281 واتقوا يوما ترجعون فيه الى الله ثم توفى كل نفس ما كسبت وهم لا يظلمون

Transcription (English)
2:281 Waittaqoo yawman turjaAAoona feehiila Allahi thumma tuwaffa kullu nafsin makasabat wahum la yuthlamoona
Edip-Layth (Quran: A Reformist Translation)
2:281 Be conscientious of a day when you will be returned to God then every person will be paid what it has earned, they will not be wronged.
The Monotheist Group (The Quran: A Monotheist Translation)
2:281 And be aware of a Day when you will be returned to God then every soul will be paid what it has earned, and they will not be wronged.
Muhammad Asad (The Message Of Quran)
2:281 And be conscious of the Day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged .268

Note 268
According to the uncontested evidence of Ibn `Abbas. the above verse was the last revelation granted to the Prophet, who died shortly afterwards (Bukhari: see also Fath al -Bari VIII. 164 f.).
Rashad Khalifa (The Final Testament)
2:281 Beware of the day when you are returned to GOD, and every soul is paid for everything it had done, without the least injustice.,
Shabbir Ahmed (Quran As It Explains Itself)
2:281 And be mindful of the Day when you will be returned to God and every ‘self’ will be paid what it has earned, and they will not be wronged.

2:282 يايها الذين ءامنوا اذا تداينتم بدين الى اجل مسمى فاكتبوه وليكتب بينكم كاتب بالعدل ولا ياب كاتب ان يكتب كما علمه الله فليكتب وليملل الذى عليه الحق وليتق الله ربه ولا يبخس منه شيا فان كان الذى عليه الحق سفيها او ضعيفا او لا يستطيع ان يمل هو فليملل وليه بالعدل واستشهدوا شهيدين من رجالكم فان لم يكونا رجلين فرجل وامراتان ممن ترضون من الشهداء ان تضل احدىهما فتذكر احدىهما الاخرى ولا ياب الشهداء اذا ما دعوا ولا تسموا ان تكتبوه صغيرا او كبيرا الى اجله ذلكم اقسط عند الله واقوم للشهدة وادنى الا ترتابوا الا ان تكون تجرة حاضرة تديرونها بينكم فليس عليكم جناح الا تكتبوها واشهدوا اذا تبايعتم ولا يضار كاتب ولا شهيد وان تفعلوا فانه فسوق بكم واتقوا الله ويعلمكم الله والله بكل شىء عليم

Transcription (English)
2:282 Ya ayyuha allatheena amanooitha tadayantum bidaynin ila ajalin musammanfaoktuboohu walyaktub baynakum katibun bialAAadliwala ya/ba katibun an yaktuba kamaAAallamahu Allahu falyaktub walyumlili allatheeAAalayhi alhaqqu walyattaqi Allaha rabbahu walayabkhas minhu shay-an fa-in kana allathee AAalayhialhaqqu safeehan aw daAAeefan aw la yastateeAAuan yumilla huwa falyumlil waliyyuhu bialAAadli waistashhidooshaheedayni min rijalikum fa-in lam yakoonarajulayni farajulun waimraatani mimman tardawnamina alshshuhada-i an tadilla ihdahumafatuthakkira ihdahuma al-okhrawala ya/ba alshshuhadao itha maduAAoo wala tas-amoo an taktuboohu sagheeran awkabeeran ila ajalihi thalikum aqsatu AAindaAllahi waaqwamu lilshshahadati waadnaalla tartaboo illa an takoona tijaratanhadiratan tudeeroonaha baynakum falaysa AAalaykumjunahun alla taktubooha waashhidoo ithatabayaAAtum wala yudarra katibun walashaheedun wa-in tafAAaloo fa-innahu fusooqun bikum waittaqooAllaha wayuAAallimukumu Allahu waAllahubikulli shay-in AAaleemun
Edip-Layth (Quran: A Reformist Translation)
Record Your Financial Transactions2:282 O you who acknowledge, if you borrow debt for a specified period, then you shall record it. Let a scribe of justice record it for you. No scribe should refuse to record as God has taught him. Let him record and let the person who is borrowing dictate to him, and let him be conscientious of God, and let him not reduce from it anything. If the borrower is mentally incapable, weak or cannot dictate himself, then let his guardian dictate with justice; and bring two witnesses from amongst your men. If they are not two men, then a man and two women from whom you will accept their testimony, so that if one of them errs, then one can remind the other. The witnesses should not decline if they are called, and you should not fail to record it no matter how small or large including the time of repayment. That is more just with God and better for the testimony, and better that you do not have doubts; except if it is a trade to be done on the spot between you, then there is no blame on you if you do not record it. Have witnesses/evidence if you trade. No scribe shall be harmed nor any witness; for if you do so then it is vileness on your part. Be conscientious of God so that God teaches you; and God is aware of all things.85

Note 85

This testimony is limited to business transactions. From this verse, we cannot deduce that women are inferior to men regarding intellect, memory, or trustworthiness. Furthermore, such an interpretation, which relies on hadith and sunna, contradicts other verses of the Quran (24:6; 3:195).

Verse 49:13 unequivocally rejects sexism and racism, and reminds us that neither man nor female, neither this race nor that race is superior over the other. The only measure of superiority is righteousness; being a humble, moral and socially conscientious person who strives to help others.

The one man plus two women recommendation might be due to the statistical reflection of the generally recommended workplace for both genders. Though the Quran acknowledges and even encourages women to have her independent savings and income, women are biologically endowed with certain qualities such as pregnancy and breastfeeding that makes them the most suitable person to raise children. This in turn may create a statistical disadvantage regarding the number of women familiar with the terminology of business contracts.

Another reason for this one-man and two-woman arrangement could be the protection of women from being subjected to high pressure by the party breaching the contract. The presence and support of other women might reduce the pressure and possibility of perjury. Modern authorization and confirmation devices have reduced the need for live human witnesses.

The extreme feminist agenda of ignoring such a quality and its benefits to children has harmed both the family structure and the emotional development of millions of children. Despite their prosperous life, many children deprived of close attention of their mothers are suffering from various emotional and mental problems, such as stress, attention deficiency, hyperactivity, and unhappiness.

Instead of demanding respect and monetary compensation for women's work at home, early feminists bought the male chauvinist idea of belittling women's traditional work, and tried to put women in competition with men. The feminist assumption that women are exactly equal to men and that they should compete in every area of life and demonstrate statistical equality of accomplishments or failures in every aspect of their lives has pushed women into arenas that men are biologically advantageous in. Expecting equal performance is injustice both to men and women.

From movies to children's stories, from the business world to politics we can witness discrimination on par with the expectations of traditional sex roles. Using the female body as a commercial object, sexual harassment, rape, women battery, and sexist language are endemic in our modern society. The feminist movement is an intelligent, but sometimes highly emotional, protest of this unjust historical treatment.

Men and women, in general, are different by nature, and have different needs and roles. However, some sex roles and inequalities are created by society and exploited by men. In order to let nature and justice prevail over superficiality and injustice, it is imperative to have the following: 1) Equal respect and appreciation of roles regardless of their gender, 2) Equal chance for both males and females to choose their roles freely and responsibly, And 3) Laws to promote and guarantee these two goals.

The Monotheist Group (The Quran: A Monotheist Translation)
2:282 O you who believe, if you borrow for a future period, then you shall record it. And let a scribe of justice record it for you; and let not the scribe refuse to record as God has taught him. Let him record and let the person who is borrowing dictate to him, and let him be aware of God, and let him not reduce from it anything. If the one who is borrowing is immature or weak or he cannot dictate himself, then let his guardian dictate with justice; and bring two witnesses from among your men; if there are not two men, then a man and two women from whom you will accept their testimony, so that if one of them becomes blindsided, then the one can remind the other. And let the witnesses not refuse to come if they are called. And do not fail to record it no matter how small or large until its maturity. That is more just with God and better for the testimony, and better that you do not have doubts; except if it is a trade to be done on the spot between you, then there is no sin upon you if you do not record it. And have evidence if you trade. No scribe shall be harmed nor any witness; for if you do so then it is a wickedness on your part, and be aware of God and God teaches you and God is aware of all things.
Muhammad Asad (The Message Of Quran)
2:282 O YOU who have attained to faith! Whenever you give or take credit269 for a stated term, set it down in writing. And let a scribe write it down equitably between you; and no scribe shall refuse to write as God has taught him:270 thus shall he write. And let him who contracts the debt dictate; and let him be conscious of God, his Sustainer, and not weaken anything of his undertaking.271 And if he who contracts the debt is weak of mind or body, or, is not able to dictate himself,272 then let him who watches over his interests dictate equitably. And call upon two of your men to act as witnesses; and if two men are not available, then a man and two women from among such as are acceptable to you as witnesses, so that if one of them should make a mistake, the other could remind her.273 And the witnesses must not refuse [to give evidence] whenever they are called upon. And be not loath to write down every contractual provision,274 be it small or great, together with the time at which it falls due; this is more equitable in the sight of God, more reliable as evidence, and more likely to prevent you from having doubts [later]. If, however, [the transaction] concerns ready merchandise which you transfer directly unto one another, you will incur no sin if you do not write it down. And have witnesses whenever you trade with one another, but neither scribe nor witness must suffer harm;275 for if you do [them harm], behold, it will be sinful conduct on your part. And remain conscious of God, since it is God who teaches you [herewith] - and God has full knowledge of everything.

Note 269
The above phrase embraces any transaction on the basis of credit. be it an outright loan or a commercial deal. It relates (as the grammatical form tadayantum shows) to both the giver and taker of credit, and has been rendered accordingly.

Note 270
I.e., in accordance with the laws promulgated in the Qur'an.

Note 271
Lit., "and do not diminish anything thereof". Thus. the formulation of the undertaking is left to the weaker party, i.e., to the one who contracts the debt.

Note 272
E.g., because he is physically handicapped, or does not fully understand the business terminology used in such contracts, or is not acquainted with the language in which the contract is to be written. The definition "weak of mind or body" (lit.. "lacking in understanding or weak") applies to minors as well as to very old persons who are no longer in full possession of their mental faculties.

Note 273
The stipulation that two women may be substituted for one male witness does not imply any reflection on woman's moral or intellectual capabilities: it is obviously due to the fact that, as a rule. women are less familiar with business procedures than men and, therefore, more liable to commit mistakes in this respect (see `Abduh in Manar 111, 124 f.).

Note 274
Lit., "to write it down" - i.e., all rights and obligations arising from the contract.

Note 275
E.g., by being held responsible for the eventual consequences of the contract as such, or for the non-fulfilment of any of its provisions by either- of the contracting parties.
Rashad Khalifa (The Final Testament)
Write Down Financial Transactions2:282 O you who believe, when you transact a loan for any period, you shall write it down. An impartial scribe shall do the writing. No scribe shall refuse to perform this service, according to GOD's teachings. He shall write, while the debtor dictates the terms. He shall observe GOD his Lord and never cheat. If the debtor is mentally incapable, or helpless, or cannot dictate, his guardian shall dictate equitably. Two men shall serve as witnesses; if not two men, then a man and two women whose testimony is acceptable to all. Thus, if one woman becomes biased, the other will remind her. It is the obligation of the witnesses to testify when called upon to do so. Do not tire of writing the details, no matter how long, including the time of repayment. This is equitable in the sight of GOD, assures better witnessing, and eliminates any doubts you may have. Business transactions that you execute on the spot need not be recorded, but have them witnessed. No scribe or witness shall be harmed on account of his services. If you harm them, it would be wickedness on your part. You shall observe GOD, and GOD will teach you. GOD is Omniscient.,47

Note 47
Financial transactions are the ONLY situations where two women may substitute for one man as witness. This is to guard against the realpossibility that one witness may marry the other witness, and thus causeher to be biased. It is a recognized fact that women are more emotionallyvulnerable than men.
Shabbir Ahmed (Quran As It Explains Itself)
2:282 O You who have chosen to be graced with belief! When you transact a loan for any period, you shall write it down. An impartial scribe shall do the writing. No scribe shall decline to perform this duty, and write as God has taught him. The debtor, or in case he or she is incompetent, his representative shall dictate the document honestly and be mindful of his Lord, and diminish not the amount. There shall be two witnesses to the transaction from among your men. If two men are not available, then let there be one man and two women, all of them you satisfactorily consider competent as witnesses - so that even if the witnessing woman gets distracted (for example, by her baby), the accompanying woman may support and remind her. All witnesses should be such that their testimony is acceptable to all. It is the obligation of the witnesses to testify when called upon to do so. Do not tire of writing the details, no matter how long, including the time of repayment. This is equitable in the Sight of God, assures better witnessing, and eliminates any doubts you may have. When it is actual merchandise that you transfer among yourselves from hand to hand, there is nothing wrong for you if you write it not, but have it witnessed. The scribe and the witnesses must be held harmless for their services. If you harm them, it would be wickedness on your part. If you follow God's commands He will increase you in knowledge. These are the Injunctions of God Who is the Knower of all things; intentions, events and actions.180

Note 180
The second woman will not be a witness in the court of law. She is there only to support the first woman if she gets distracted, for example, by her baby. Tardhaun from Radha= Those you are satisfied with = Of your just choice = In the context: You shall choose competent men and women as witnesses. Dhall = To get distracted = Losing focus = Attention getting diverted = Mind getting preoccupied with other thoughts = Losing direction = Straying. Zakkar from Zikr = Advise = Support = Remind = Confirm = Strengthen = Remember

2:283 وان كنتم على سفر ولم تجدوا كاتبا فرهن مقبوضة فان امن بعضكم بعضا فليؤد الذى اؤتمن امنته وليتق الله ربه ولا تكتموا الشهدة ومن يكتمها فانه ءاثم قلبه والله بما تعملون عليم

Transcription (English)
2:283 Wa-in kuntum AAala safarin walamtajidoo katiban farihanun maqboodatun fa-inamina baAAdukum baAAdan falyu-addi allatheei/tumina amanatahu walyattaqi Allaha rabbahuwala taktumoo alshshahadata waman yaktumhafa-innahu athimun qalbuhu waAllahu bimataAAmaloona AAaleemun
Edip-Layth (Quran: A Reformist Translation)
2:283 If you are traveling or do not find a scribe, then a pledge of collateral. If you trust each other then let the one who was entrusted deliver his trust, and let him be conscientious of God, and do not hold back the testimony. Whoever holds it back, then he has sinned in his heart; God is aware of what you do.
The Monotheist Group (The Quran: A Monotheist Translation)
2:283 And if you are traveling or do not find a scribe, then a pledge of collateral. So, if you have entrusted each other in this manner, then let the one who was entrusted deliver his trust, and let him be aware of God his Lord. And do not hold back the testimony. And whoever holds it back, then he has sinned in his heart, and God is aware of what you do.
Muhammad Asad (The Message Of Quran)
2:283 And if you are on a journey and cannot find a scribe, pledges [may be taken] in hand: but if you trust one another, then let him who is trusted fulfil his trust, and let him be conscious of God, his Sustainer. And do not conceal what you have witnessed276 - for, verily, he who conceals it is sinful at heart; and God has full knowledge of all that you do.

Note 276
Lit., "do not conceal testimony". This relates not only to those who have witnessed a business transaction, but also to a debtor who has been given a loan on trust - without a written agreement and without witnesses - and subsequently denies all knowledge of his indebtedness.
Rashad Khalifa (The Final Testament)
2:283 If you are traveling, and no scribe is available, a bond shall be posted to guarantee repayment. If one is trusted in this manner, he shall return the bond when due, and he shall observe GOD his Lord. Do not withhold any testimony by concealing what you had witnessed. Anyone who withholds a testimony is sinful at heart. GOD is fully aware of everything you do.,
Shabbir Ahmed (Quran As It Explains Itself)
2:283 If you are traveling and a scribe is not available, a collateral of some value may serve the purpose, or a bond shall be posted to guarantee repayment. If one is trusted in this manner, he shall return the collateral or the bond when due, and be mindful of God, his Lord. Do not withhold any testimony by concealing what you have witnessed. Anyone who withholds a testimony will be harming his own ‘self’, loading his heart with a dragging violation. God is Aware of all you do.

2:284 لله ما فى السموت وما فى الارض وان تبدوا ما فى انفسكم او تخفوه يحاسبكم به الله فيغفر لمن يشاء ويعذب من يشاء والله على كل شىء قدير

Transcription (English)
2:284 Lillahi ma fee alssamawatiwama fee al-ardi wa-in tubdoo ma feeanfusikum aw tukhfoohu yuhasibkum bihi Allahufayaghfiru liman yashao wayuAAaththibu man yashaowaAllahu AAala kulli shay-in qadeerun
Edip-Layth (Quran: A Reformist Translation)
2:284 To God is what is in the heavens and in the earth, and if you declare what is in your minds or hide it, God will call you to account for it. He will forgive whom He wishes, and punish whom He wishes, and God is capable of all things.
The Monotheist Group (The Quran: A Monotheist Translation)
2:284 To God is what is in the heavens and in earth, and whether you declare what is in your souls or hide it, God will call you to account for it. He will forgive whom He wishes, and punish whom He wishes, and God is capable of all things.
Muhammad Asad (The Message Of Quran)
2:284 Unto God belongs all that is in the heavens and all that is on earth. And whether you bring into the open what is in your minds or conceal it, God will call you to account for it; and then He will forgive whom He wills, and will chastise whom He wills: for God has the power to will anything.
Rashad Khalifa (The Final Testament)
2:284 To GOD belongs everything in the heavens and the earth. Whether you declare your innermost thoughts, or keep them hidden, GOD holds you responsible for them. He forgives whomever He wills, and punishes whomever He wills. GOD is Omnipotent.,
Shabbir Ahmed (Quran As It Explains Itself)
2:284 To God belongs all that is in the heavens and all that is on earth. Whether you reveal what is in your mind or conceal it, God will bring you to account for it. He forgives and punishes according to his laws. God has Power over all things and events and He has appointed due measure for everything.181

Note 181
He has appointed laws of forgiveness and retribution. 3:31, 8:29, 33:70, 57:28, 61:11, 64:17, 71:3. Wallahu ‘ala kulli shaiyin Qadeer = God has Power over all things and events = God has appointed due measure for everything = God is Able to do all things. Shayi = Thing = Derived meaning, event

2:285 ءامن الرسول بما انزل اليه من ربه والمؤمنون كل ءامن بالله وملئكته وكتبه ورسله لا نفرق بين احد من رسله وقالوا سمعنا واطعنا غفرانك ربنا واليك المصير

Transcription (English)
2:285 Amana alrrasoolu bimaonzila ilayhi min rabbihi waalmu/minoona kullun amanabiAllahi wamala-ikatihi wakutubihiwarusulihi la nufarriqu bayna ahadin min rusulihiwaqaloo samiAAna waataAAna ghufranakarabbana wa-ilayka almaseeru
Edip-Layth (Quran: A Reformist Translation)
Do not Make Distinction Among God's Messengers2:285 The messenger acknowledges what was sent down to him from his Lord and those who have acknowledged. All acknowledged God, His controllers, His books, and His messengers, "We do not discriminate between any of His messengers;" and they said, "We hear and obey, forgive us O Lord, and to you is our destiny."86

Note 86

Like Christians, the followers of Sunni or Shiite sects have also put their messenger in direct competition with other messengers. Hundreds of hadiths have been fabricated to support the claim that Muhammed had a higher position above other messengers of God. For instance, the claim that God created the universe for the sake of Muhammed (lawlaka lawlaka lama khalaqtu al-aflaka), was attributed to God under the label Qudsi hadith (Holy hadith). Many fabricated hadiths praise Muhammed for being a superman, thereby contradicting the Quran (18:110). Most hadith books, including Bukhari, contain numerous records of hearsay that insult Muhammed by depicting him as a sexual maniac with exaggerated stories, such as "praising" his sexual power to be equal to 30 men. The fabricators of those stories and their powerful benefactors tried to justify their own sexual fantasies and practices by attributing them to Muhammed (6:112). Again, in clear contradiction to the Quran (29:50), hadith narrators fabricated "miracles" for Muhammed, such as splitting the moon and causing half of it to fall into Ali's backyard, ascending to the seventh heaven and negotiating the numbers of prayers with God with Moses serving as his advisor in the sixth heaven, miraculously crippling a child for passing in front of him while he was praying, etc. Sunni and Shiite mushriks went ahead and added Muhammed's name next to God’s in the most repeated declaration of faith, the shahada, again in clear contradiction of many verses of the Quran (See 3:18; 63:1).

The Monotheist Group (The Quran: A Monotheist Translation)
2:285 The messenger believes in what was sent down to him from his Lord; and the believers, all who believe in God, and His angels, and His Books, and His messengers: "We do not make a distinction between any of His messengers;" and they said: "We hear and obey, forgive us our Lord, and to you is our destiny."
Muhammad Asad (The Message Of Quran)
2:285 THE APOSTLE, and the believers with him, believe in what has been bestowed upon him from on high by his Sustainer: they all believe in God, and His angels, and His revelations, and His apostles, making no distinction between any of His apostles;277 and they say: We have heard, and we pay heed. Grant us Thy forgiveness, O our Sustainer, for with Thee is all journeys' end!

Note 277
Lit., "we make no distinction between any of His apostles": these words are put, as it were, in the mouths of the believers. Inasmuch as all the apostles were true bearers of God's messages, there is no distinction between them, albeit some of them have been "endowed more highly than others" (see verse 253).
Rashad Khalifa (The Final Testament)
You Shall Not Make Any Distinction Among God's Messengers2:285 The messenger has believed in what was sent down to him from his Lord, and so did the believers. They believe in GOD, His angels, His scripture, and His messengers: "We make no distinction among any of His messengers." They say, "We hear, and we obey. Forgive us, our Lord. To You is the ultimate destiny.",48

Note 48
One of the major commandments is: "You shall not make any distinction among God's messengers" (2:136, 3:84, 4:150). The believers react by saying,"We hear and we obey," while the idol worshipers argue back to justify theirinsistence upon mentioning Muhammad's name next to God's, to the exclusionof all other messengers. The corrupted Muslims mention Muhammad in their profession of faith (Shahaadah)and during their Contact Prayers (see 72:18).
Shabbir Ahmed (Quran As It Explains Itself)
2:285 The Messenger has full conviction in what is revealed to him from his Lord and so do the believers. Each one of them believes in God, His angels, His Books and His Messengers. (They say), “We make no distinction between any of His Messengers.” And they say, “We hear and we obey, so grant us the protection of forgiveness, our Lord. The final destination of all journeys is unto You.”182

Note 182
No distinction since all of them were sent by the same Creator and they were one in purpose. 2:253, 17:55

2:286 لا يكلف الله نفسا الا وسعها لها ما كسبت وعليها ما اكتسبت ربنا لا تؤاخذنا ان نسينا او اخطانا ربنا ولا تحمل علينا اصرا كما حملته على الذين من قبلنا ربنا ولا تحملنا ما لا طاقة لنا به واعف عنا واغفر لنا وارحمنا انت مولىنا فانصرنا على القوم الكفرين

Transcription (English)
2:286 La yukallifu Allahu nafsanilla wusAAaha laha ma kasabatwaAAalayha ma iktasabat rabbana latu-akhithna in naseena aw akhta/narabbana wala tahmil AAalayna isrankama hamaltahu AAala allatheena minqablina rabbana wala tuhammilnama la taqata lana bihi waoAAfuAAanna waighfir lana wairhamnaanta mawlana faonsurna AAalaalqawmi alkafireena Bismi Allahi alrrahmanialrraheemi
Edip-Layth (Quran: A Reformist Translation)
Our Only Lord2:286 God does not impose a person beyond its capacity. For it is what it earns, and against it is what it earns. "Our Lord, do not mind us if we forget or make mistakes. Our Lord, do not place a burden upon us as You have placed upon those before us. Our Lord, do not burden us beyond our power; pardon us, and forgive us, and have compassion on us; You are our patron, help us against the ingrates."87

Note 87

The word mawla (sovereign/patron/lord) occurs 18 times in the Quran, and 13 of them are used for God (2:286; 3:150; 6:62; 8:40; 9:51; 10:30; 22:78; 47:11; 66:2); the other 5 are used negatively to criticize the depiction of human idols by this divine title (16:76; 22:13; 44:41; 57:15). Though the Quran clearly warns us not to call anyone besides God mawlana (our sovereign/our patron/our lord), ignorant people among Sunni, Shiite and Christian mushriks use it as a title for their prophets, saints, or clergymen. In Pakistan and India, Sunni and Shiite religious leaders themselves use this exclusively divine title Mawlana as a religious title before their names. A simple Internet search of the word mawlana will produce thousands of names of false idols, mostly followed by ostentatious Arabic names. See 6:62; 8:40; 9:31; 9:51; 10:30; 22:13; 34:41; 42:21; 47:11; 66:2. The word waly (ally), on the other hand, is used for God and for humans as well. God is Waly of monotheists and monotheists are the waly of each other.

The Monotheist Group (The Quran: A Monotheist Translation)
2:286 God does not burden a soul except with what it can bear. For it is what it earns, and against it is what it earns. "Our Lord, do not mind us if we forget or make mistakes; our Lord, do not place a burden upon us as You have placed upon those before us; our Lord, do not place upon us what we cannot bear; pardon us, and forgive us, and have mercy on us; You are our patron, so grant us victory over the disbelieving people."
Muhammad Asad (The Message Of Quran)
2:286 God does not burden any human being with more than he is well able to bear: in his favour shall be whatever good he does, and against him whatever evil he does. O our Sustainer! Take us not to task if we forget or unwittingly do wrong! "O our Sustainer! Lay not upon us a burden such as Thou didst lay upon those who lived before us!278 O our Sustainer! Make us not bear burdens which we have no strength to bear! "And efface Thou our sins, and grant us forgiveness, and bestow Thy mercy upon us! Thou art our Lord Supreme: succour us, then, against people who deny the truth!"

Note 278
A reference to the heavy burden of rituals imposed by the Law of Moses upon the children of Israel, as well as the world-renunciation recommended by Jesus to his followers.
Rashad Khalifa (The Final Testament)
2:286 GOD never burdens a soul beyond its means: to its credit is what it earns, and against it is what it commits. "Our Lord, do not condemn us if we forget or make mistakes. Our Lord, and protect us from blaspheming against You, like those before us have done. Our Lord, protect us from sinning until it becomes too late for us to repent. Pardon us and forgive us. You are our Lord and Master. Grant us victory over the disbelieving people.",
Shabbir Ahmed (Quran As It Explains Itself)
2:286 God does not burden any person but to afford him an opportunity to develop his potentials. For every person is the good that he earns and against him is only what he deserves. (Pray), “Our Lord! Take us not to task if we forget or miss the mark. Our Lord! Do not place on us a burden like what You placed on those before us. Our Lord! Do not place a burden on us that is beyond our strength to bear. Blot out our misdeeds, grant us the protection of forgiveness, and bestow grace upon us. You are our Lord Supreme, so help us against people who oppose the truth.”183

Note 183
9:51, 10:30. Calling religious leaders as ‘Maulana’ Our Master or Lord Supreme is a very common but deplorable form of Shirk,associating others with God