Explanation of the meanings of the

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 ‫مقـدمة‬

‫احلمد هلل رب العاملني والصالة والسالم على نبينا حممد وعلى آله وصحبه أمجعني أما بعد‪.‬‬

‫فالقرآن الكريم كالم اهلل‪ ،‬املعجزة الباقية واحلجة القائمة على اإلنس واجلن أمجعني‪ ،‬وهو املصدر األول لإلسالم‪ ،‬وفيه‬

‫غاية الكمال والعظمة واإلعجاز والبيان‪ ،‬وبه تقوم احلجة على املكلفني‪ ،‬وقد أمرنا اهلل سبحانه بإبالغه للناس‪ ،‬قال‬

‫تعاىل على لسان النيب صلى اهلل عليه وسلم‪ ....( :‬وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لِأُنذِرَكُم بِهِ وَمَن بَلَغَ‪ ،) ...‬وقال‬

‫س وَلِيُنْذَرُوا بِهِ ‪ ،( ....‬ويقول تعاىل )يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا‬
‫تعاىل)هَذَا بَالغٌ لِلنَّا ِ‬

‫بَلَّغْتَ رِسَالَتَهُ ‪ ،) ....‬وقال تعاىل‪( :‬وَجَاهِدْهُمْ بِهِ جِهَادًا كَبِريًا)‪ ،‬وقال رسول اهلل صلى اهلل عليه وسلم‪( :‬بلغوا‬

‫عين ولو آية) رواه البخاري‪ ،‬وقال صلى اهلل عليه وسلم (خريكم من تعلم القرآن وعلمه) رواه البخاري‪.‬‬

‫وحيث أن الناطقني بغري اللغة العربية يف هذا الزمان يزيدون على تسعني يف املئة من البشرية‪ ،‬فلن حيصل البالغ‬

‫ويتحقق إيصال نور القرآن الكريم ومعانيه وحججه وبراهينه وإعجازه للناطقني بغري العربية‪ ،‬إال بإجياد ترمجات متقنة‬

‫بلغاهتم‪.‬‬

‫وللقيام بشيء من هذا الواجب‪ ،‬فقد بادر مركز رواد الرتمجة بالشراكة مع موقع دار اإلسالم‬

‫(‪ )www.islamhouse.com‬التابع جلمعية الدعوة وتوعية اجلاليات بالربوة بتنفيذ مبادرة للعناية بالقرآن‬

‫الكريم وبيان معانيه ونشرها‪ ،‬من خالل جمموعة من املشاريع باللغات اليت هتدف إىل توفري ترمجات متقنة وموثوقة‬

‫ملعاني القرآن الكريم بلغ ات العامل‪ ،‬ثم طباعتها وإتاحتها جماناً‪ ،‬ونشرها على موقع موسوعة القرآن الكريم‬

‫(‪)www.quranenc.com‬‬

‫ويطيب لنا أن نقدم هذه الرتمجة اجلديدة ملعاني القرآن الكريم باللغة اإلجنليزية‪ ،‬خدمة للناطقني هبذه اللغة‪ ،‬وحنمد‬

‫اهلل سبحانه أن يسَّر ووفق إلمتام هذا اإلجناز الذي نرجو أن يكون خالصاً لوجهه الكريم وأن ينفع به‪ ،‬ونشكر كل من‬

‫قام بأي جهد إلجناز هذا املشروع الكبري‪.‬‬

‫وقبل اخلتام فإننا لندرك أن ترمجة معاني القرآن الكريم ‪ -‬مهما بلغت دقتها‪ -‬ستكون قاصرة عن أداء املعاني العظيمة‬

‫اليت يدل عليها النص القرآني املعجز‪ ،‬وأن املعاني اليت تؤديها الرتمجة إمنا هي حصيلة ما بلغه علم فريق العمل يف فهم‬

‫كتاب اهلل الكريم‪ ،‬ومعلوم أنه يعرتيها ما يعرتي كل عمل بشري‬

‫وحيث نسعى دائماً إىل التطوير املستمر للرتمجات‪ ،‬فنأمل حال وجود أي مالحظات إرساهلا من خالل نافذة‬

‫املالحظات املوجود أمام كل آية ضمن هذه الرتمجة يف موقع موسوعة القرآن الكريم‬

‫(‪ ،) www.quranenc.com‬وألي مقرتحات أو استفسارات أخرى ميكن مراسلتنا عرب الربيد اإللكرتوني‪:‬‬
‫‪info@quranenc.com‬‬

‫ونسأل اهلل العون و التوفيق و السداد‪ ،‬و صالح النية والعمل‪ ،‬وصلى اهلل على نبينا حممد‪.‬‬
 Introduction
All praise be to Allah, and may Allah’s peace and blessings be upon our
Prophet Muhammad, his family, and all his Companions.

The Noble Qur’an is the speech of Allah Almighty, the lasting miracle,
and the conclusive evidence against all mankind and jinn. It is the
foremost source of Islam, epitomizing the ultimate perfection,
magnificence, miraculousness, and eloquence. It is a standing proof
against all those who are accountable to their Lord. Allah Almighty
commanded us to convey it to all people. The Prophet (may Allah’s
peace and blessings be upon him) is quoted in the Qura’n as saying:
{This Qur’an has been revealed to me so that I may warn you thereby
and whomsoever it reaches.} [Surat al-An‘ām: 19]. In another verse,
Allah Almighty says: {This [Qur’an] is a message for all mankind, so
that they may be warned thereby} [Surat Ibrahīm: 52]. He also says: {O
Messenger, convey what has been sent down to you from your Lord. If
you do not do that, then you have not conveyed His message.} [Surat
al-Mā’idah: 67]. And He says: {And strive against them with this
[Qur’an] a great striving.} [Surat al-Furqān: 52]. And the Prophet (may
Allah’s peace and blessings be upon him) said: “Convey from me, even
if it be one verse.” [Al-Bukhāri]. In another Hadīth, he said: “The best
of you are those who learn the Qur’an and teach it (to others).” [Al-
Bukhāri].

As non-Arabic speakers exceed 90% of the world population, it is

impossible to convey the Qur’an and its meanings, arguments,
evidence, and miraculousness to them, except through proficient
translations in their respective languages.

In order to fulfill a part of this duty, Rowad Translation Center, in

collaboration with www.Islamhouse.com, which is affiliated to the
Islamic Propagation Association in Rabwah, has embarked upon an
initiative for explaining and disseminating the meanings of the Qur’an
through a number of projects aimed at producing accurate and reliable
translations of the meanings of the Qur’an in different languages, then
printing them and making them available for free, as well as publishing
them on the website of the Noble Qur’an encyclopedia
www.quranenc.com.

We are greatly pleased to present this new translation – Explanation of

the Meanings of the Noble Qur’an in the English Language – as a
service for English speakers worldwide. All praise be to Allah Almighty
Who facilitated the accomplishment of this work and made it possible.
We hope that Allah will make it beneficial and accept it as purely
rendered for His sake. We thank everyone who played any part in
accomplishing this large-scale project.

It is noteworthy that no matter how accurate any translation of the

meanings of the Qur’an may be, it will still fall short in conveying the
transcendent meanings of the miraculous Qur’anic text, and that the
meanings conveyed by this translation is only the product reached by
the extent of the team’s knowledge as far as understanding this Sacred
Book. Hence, this translation cannot be error-free, as is the case with
any human endeavor

As we always seek to improve these translations on an ongoing basis,

you are kindly invited to send your remarks, if any, through the note
box next to each verse on the website

of the Noble Qur’an encyclopedia www.quranenc.com. For other

suggestions or queries, you can contact us via this email:
info@quranenc.com.

We implore Allah Almighty to grant us help, guidance, and success,

and to render our intention and work solely done for His sake. And may
Allah’s peace and blessings be upon our Prophet Muhammad.
Surah 1 - Al-Fātihah 1 ‫الفاتحة‬

Al-Fātihah (The Opening)

‫ٱلرِنَٰمۡح ه‬ ‫ه‬
‫ٱَّللِ ه‬
1. In the name of Allah, the Most ١ ‫ٱلرحِي ِم‬ ‫ِمۡسِب‬
Compassionate, the Most Merciful.

َ ‫ٱلۡحَ ۡم ُد ِ هَّللِ َرب ٱلۡ َعَٰلَم‬

٢ ‫ِين‬ ِ
2. All praise be to Allah, the Lord of the
worlds,

3. the Most Compassionate, the Most ‫ٱلرِنَٰمۡح ه‬

٣ ‫ٱلرحِي ِم‬ ‫ه‬
Merciful,

ۡ َ ِ ‫َمَٰل‬
ِ ‫ِك يو ِم ٱلد‬
٤ ‫ِين‬
4. Master of the Day of Judgment.

ُ ‫اك ن َ ۡس َتع‬
٥ ‫ِين‬ َ ‫اك َن ۡع ُب ُد َوِإيه‬
َ ‫إيه‬
5. You alone we worship, and You ِ
alone we ask for help.

6. Guide us to the straight path, َ ‫ٱلص َر َٰ َط ٱل ۡ ُم ۡس َتق‬

٦ ‫ِيم‬
َ ۡ
ِ ‫ٱهدِنا‬

َ َ َ ََۡۡ َ ‫َ َ ه‬
7. the path of those whom You have ‫ت َعل ۡي ِه ۡم غيۡ ِر‬ ‫صِ رَٰط ٱلذِين أنعم‬
‫َ َۡ ۡ ََ ه‬ ُ ۡ َۡ
blessed; not of those who incurred
٧ ‫ِين‬ َ ‫ٱلضٓال‬ ‫وب علي ِهم ولا‬
Your Wrath, or of those who went ِ ‫ٱلمغض‬
astray.
Surah 2 - Al-Baqarah 2 ‫البقرة‬

Al-Baqarah (The Cow)

‫ٱلرِنَٰمۡح ه‬ ‫ه‬
‫ٱَّللِ ه‬
‫ٱلرحِي ِم‬ ‫ِمۡسِب‬

ٓ
1. Alif Lām Mīm. ١ ‫ال ٓم‬

ٗ َ ُ َ ۡ َ َ
2. This is the Book about which there is ‫ب فِي ِۛهِ ُهدى‬
َۛ َ ‫ب لا َر ۡي‬ َٰ‫ذَٰل ِك ٱلكِت‬
َ ‫ل ِلۡ ُم هتق‬
no doubt, a guidance for the righteous,
٢ ‫ِين‬
َ ُ َُ َۡۡ َ ُ ُۡ َ ‫ه‬
3. who believe in the unseen, establish ‫ِيمون‬ ‫ب ويق‬ِ ‫ٱلذِين يؤمِنون بِٱلغي‬
prayer, and spend out of what We have
َ ُ ۡ َ ‫ه‬
provided for them, ٣ ‫ٱلصل َٰو َة َوم هِما َر َزق َنَٰ ُه ۡم يُنفِقون‬
ٓ َ َ َ َۡ َ ُ ٓ َ َ ُ ُۡ َ ‫َ ه‬
4. and those who believe in what has ‫نزل إِليك وما‬ ِ ‫وٱلذِين يؤمِنون بِما أ‬
been sent down to you [O Prophet] and
َ َ َ ُ
in what was sent down before you, and ‫نزل مِن ق ۡبل ِك َوبِٱٓأۡلخ َِرة ِ ُه ۡم‬
ِ ‫أ‬
َ
٤ ‫يُوق ُِنون‬
in the Hereafter they believe with
certainty.
ُٗ ََ َ َُْ
5. It is they who are upon guidance ۡۖ‫أو َٰٓلئِك عل َٰى هدى مِن هرب ِ ِه ۡم‬
ۡ ۡ َ َ ُ
from their Lord, and it is they who are
َ
successful. ٥ ‫َوأ ْو َٰٓلئِك ُه ُم ٱل ُمفل ُِحون‬
ََ ٓ ْ َ َ َ ‫ه ه‬
6. Those who persist in disbelief, it is ‫ِين كف ُروا َس َوا ٌء عل ۡي ِه ۡم‬
‫إِن ٱلذ‬
the same whether you warn them or َ ۡ ُ ۡ ُ َۡ َۡ ۡ ُ َ ۡ َ ََ
not, they will not believe. ‫ءأنذرتهم أم لم تنذِرهم لا‬
َ ۡ
٦ ‫يُؤم ُِنون‬
ََ ُُ ََ ُ‫َََ ه‬
7. Allah has sealed their hearts and ۡۖ‫ٱَّلل عل َٰى قلوب ِ ِه ۡم َوعل َٰى َس ۡمعِ ِه ۡم‬ ‫ختم‬
ٌ ‫ِش َوة ۖۡ َول َ ُه ۡم َع َذ‬ َ
َٰ َ ‫َوعَل َ َٰٓى أبۡ َص َٰ ِره ِۡم غ‬
their hearing, and their sight is covered;
and for them there will be a great ‫اب‬
٧ ‫َعظِيم‬
punishment.

‫ه‬ ُ َُ َ
8. There are some among people who ِ‫ام هنا بِٱَّلل‬
َ ‫ول َء‬ ‫اس من يق‬ ‫َوم َِن ه‬
ِ ‫ٱلن‬
َ ‫َوبٱل ۡ َي ۡو ِم ٱٓأۡلخِر َو َما ُهم ب ُم ۡؤ ِمن‬
say, “We believe in Allah and the Last
Day,” whereas they are not believers. ٨ ‫ِين‬ ِ ِ ِ
Surah 2 - Al-Baqarah 3 ‫البقرة‬

ْ َ َ َ ‫ُ َ َٰ ُ َ ه َ َ ه‬
9. They seek to deceive Allah and ‫ام ُنوا َو َما‬‫يخدِعون ٱَّلل وٱلذِين ء‬
ُ َ ٓ‫َ ه‬ َۡ
those who believe, while they deceive
none but themselves, but they do not ‫يخ َد ُعون إِلا أنف َس ُه ۡم َو َما‬
َ ۡ
٩ ‫يَش ُع ُرون‬
realize.

ٗ ُ‫هَ ََ َ ُ ُ ه‬ ُُ
10. In their hearts is a sickness, and ۡۖ ‫ٱَّلل َم َرضا‬ ‫فِي قلوب ِ ِهم مرض فزادهم‬
Allah increased their sickness, and ْ ُ َ َ ُۢ ُ َ ٌ َ َ ۡ ُ َ َ
they will have a painful punishment for ‫ولهم عذاب أل ِيم بِما كانوا‬
َ ۡ
١٠ ‫يَكذِبُون‬
their persistent lying.

َۡ ْ ُۡ َ َ َ َ
11. When it is said to them, “Do not ِ ‫َوِإذا قِيل ل ُه ۡم لا تفس ُِدوا فِي ٱلأ‬
‫ۡرض‬
spread corruption in the land,” they
َ َۡ ‫َ ُ ْ ه‬
say, “We are only reformers.” ١١ ‫قال ٓوا إِن َما نح ُن ُم ۡصل ُِحون‬
‫ه‬ َ َ ۡ ۡ ‫ََ ٓ ه‬
12. Indeed, it is they who spread ‫ألا إِن ُه ۡم ُه ُم ٱل ُمفس ُِدون َولَٰكِن لا‬
ۡ
corruption, but they do not realize.
َ
١٢ ‫يَش ُع ُرون‬

13. When it is said to them, “Believe as ‫ام َن‬ َ ‫ِيل ل َ ُه ۡم َءام ُِنوا ْ َك َما ٓ َء‬ َ َ َ
‫وِإذا ق‬
the people have believed,” they say, ٓ َ َ ْ
َ ‫اس قال ٓوا أنُ ۡؤم ُِن ك َما َء‬ُ َ ُ ‫ٱلن‬
‫ه‬
“Shall we believe as the fools have ‫ام َن‬
ٓ َ ُّ ُ ُ ۡ ُ ‫ُّ َ َ ٓ ُ َ َ ٓ ه‬
‫ٱلسف َها ُء‬
believed?” Indeed, it is they who are
the fools, but they do not know. ‫ٱلسفهاء ُۗ ألا إِنهم هم‬
َ َ ‫ه‬ َ
١٣ ‫َولَٰكِن لا َي ۡعل ُمون‬

14. When they meet those who believe, َ ‫ام ُنوا ْ َقال ُ ٓوا ْ َء‬
‫ام هنا‬ َ ‫ِين َء‬َ ‫ِإذا لَ ُقوا ْ ٱلهذ‬
َ َ
‫و‬
they say, “We believe.” But when they َ
‫ۡ َ ُْٓ ه‬ َ ْ َ َ َ
are alone with their evil ones, they say, ‫َوِإذا خل ۡوا إِل َٰي ش َيَٰطِين ِ ِهم قالوا إِنا‬
َ َۡ ‫َ َ ُ ه‬
١٤ ‫ك ۡم إِن َما نح ُن ُم ۡس َت ۡه ِز ُءون‬
“We are certainly with you; we were
only mocking.” ‫مع‬

ُ ُ ُ‫ه‬
15. Allah will mock them and prolong ‫ٱَّلل ي َ ۡس َت ۡه ِزئ ب ِ ِه ۡم َويَ ُم ُّده ۡم فِي‬
ۡ
them to wander blindly in their
َ
transgression. ١٥ ‫ُطغ َيَٰن ِ ِه ۡم َي ۡع َم ُهون‬
َ َ َ ‫ُ ْ َ َٰٓ َ ه َ ۡ َ ْ ه‬
16. They are those who purchased ‫ِين ٱشت َر ُوا ٱلضلَٰلة‬ ‫أولئِك ٱلذ‬
َ ‫ى َف َما َرب‬ َٰ ‫بِٱل ۡ ُه َد‬
misguidance for guidance, but their
ُ
trade was profitless, and they were not ‫حت ت َِجَٰ َرت ُه ۡم َو َما‬ ِ
guided.
١٦ ‫ِين‬ َ ‫َكانُوا ْ ُم ۡه َتد‬
Surah 2 - Al-Baqarah 4 ‫البقرة‬

17. Their likeness is that of someone ‫ارا‬ ۡ ‫َم َثلُ ُه ۡم َك َم َثل ٱلهذِي‬
ٗ َ‫ٱس َت ۡو َق َد ن‬
ِ
‫َ َ ه ٓ َ َ ٓ َ ۡ َ َ ۡ َ ُ َ َ َ ُه‬
who kindles a fire. When it illuminates
all around him, Allah takes away their ‫فلما أضاءت ما حولهۥ ذهب ٱَّلل‬
‫ُ ۡ ََََُ ۡ ُ َُ ه‬
ٖ َٰ ‫ورهِم وتركهم فِي ظلم‬
light, leaving them in utter darkness,
unable to see. ‫ت لا‬ ِ ‫بِن‬
َ
١٧ ‫ُي ۡبصِ ُرون‬

َ
١٨ ‫ج ُعون‬ ۡ َ َ ۡ ُ َ ۡ ُ ٌ ۡ ُ ُۢ ُّ ُ
18. Deaf, dumb, and blind; they will not
ِ ‫صم بكم عمي فهم لا ير‬
return [to the straight path].
ُ ُ
‫ٱلس َما ِء فِيهِ ظل َمَٰت‬
ٓ ‫َ ه‬
‫ب مِن‬ َ َ َۡ
ٖ ِ ‫أو كصي‬
19. Or like a downpour from the sky
َ َ َ ُ َۡ
accompanied by darkness, thunder,
ۡ
and lightning. They put their fingers into ‫َو َرعد َوبَ ۡرق يج َعلون أصَٰب ِ َع ُه ۡم ف ِ ٓي‬
ۡ َ َ ‫اذانِهم م َِن ه‬ َ َ
ِ ‫حذ َر ٱل َم ۡو‬ ‫ٱلص َوَٰع ِِق‬
their ears out of thunderclaps, for fear
of death. But Allah encompasses the ‫ت‬ ِ ‫ء‬
َ ‫كَٰفِر‬ َ ۡ ُ ُ‫َ ه‬
disbelievers. ١٩ ‫ين‬ ِ ‫ٱَّلل محِيُۢط بِٱل‬ ‫و‬
ٓ َ ‫َ َ ُ ۡ َ ۡ ُ َ ۡ َ ُ َ ۡ َ َٰ َ ُ ۡ ُ ه‬
20. The lightning almost snatches away ‫يكاد ٱلبرق يخطف أبصرهمۖۡ كلما‬
their eyesight. Every time lightning َ ۡ َ َٓ ْ َ َ ٓ َ َ
strikes, they walk in its light, but when it ‫أضا َء ل ُهم همش ۡوا فِيهِ َوِإذا أظل َم‬
becomes dark, they stand still. If Allah
‫ب‬ َ ‫ٱَّلل ل َ َذ َه‬
ُ ‫ام ْۚوا ْ َول َ ۡو َشا ٓ َء ه‬
ُ ‫َعلَ ۡيه ۡم َق‬
had willed, He would have taken away ِ
ُ َ َ َ ‫َ ۡ ۡ َ َ ۡ َ َٰ ۡ ه ه‬
their hearing and their sight; for Allah is ‫بِسمعِ ِهم وأبصرِهِمْۚ إِن ٱَّلل عل َٰى ك ِل‬
Most Capable of all things.
َ َ
٢٠ ‫ش ۡي ٖء قدِير‬
‫ُ ه‬ ْ ۡ ُ ‫َ َ ُّ َ ه‬
21. O people, worship your Lord, Who ‫اس ٱع ُب ُدوا َر هبك ُم ٱلذِي‬ ‫يأيها ٱلن‬ َٰٓ
َ ‫ك ۡم َوٱلهذ‬
ُ ‫ِين مِن َق ۡبل‬ ُ ‫خلَ َق‬
created you and those before you, so
َ
that you may become righteous; ‫ِك ۡم‬
َ ُ َ ُ ‫َ ه‬
٢١ ‫ل َعلك ۡم ت هتقون‬
ٗ َ َۡ ُ َ َ َ ‫ه‬
22. He Who made the earth a resting- ‫ج َعل لك ُم ٱلأۡرض ف َِرَٰشا‬ ‫ٱلذِي‬
place for you, and the sky a canopy; ٓ ٓ ‫َ ه ََٓ َٓٗ ََ ََ َ ه‬
and sends down rain from the sky, and ‫ٱلس َما ِء َما ٗء‬ ‫وٱلسماء بِناء وأنزل مِن‬
ُ ‫ۡٗ ه‬ ‫ه‬ َ ۡ ََ
ۡۖ‫ت رِزقا لك ۡم‬ ِ َٰ ‫فأخ َرج بِهِۦ م َِن ٱلث َم َر‬
brings forth fruits thereby as a provision
for you. So do not set up rivals to Allah
while you know. ُ َ‫ند ٗادا َوأ‬
‫نت ۡم‬ َ َ‫َفلَا َتجۡ َعلُوا ْ ِ هَّللِ أ‬
َ َ َ
٢٢ ‫ت ۡعل ُمون‬
Surah 2 - Al-Baqarah 5 ‫البقرة‬

َ ۡ َ َۡ ُۡ ُ َ
23. If you are in doubt concerning that ‫ب م هِما ن هزل َنا عَل َٰى‬
ٖ ‫وِإن كنتم فِي ري‬
ۡ
َ ‫َع ۡبدِنَا َفأتُوا ْ ب ُس‬
which We have sent down upon Our
ۡ
slave, then produce a chapter like it ‫ورة ٖ مِن مِثلِهِۦ‬ ِ
and call upon your helpers other than ‫ه‬
‫ون ٱَّللِ إِن‬ ُ ُ ََٓ َ ُ ْ ُ ۡ َ
Allah, if you are truthful. ِ ‫وٱدعوا شهداءكم مِن د‬
َ ‫نت ۡم َص َٰ ِدق‬
٢٣ ‫ِين‬ ُ ‫ُك‬

ْ ُ‫َ هۡ َۡ َُ ْ ََ َۡ َُ ْ َ ه‬
24. But if you did not do it, and you can ‫فإِن لم تفعلوا ولن تفعلوا فٱتقوا‬
َ ‫اس َوٱلۡح َِج‬ ُ ‫ار ٱلهتي َو ُق‬
never do it; then beware of the Fire
ۡۖ ‫ار ُة‬ ُ ‫ود َها ٱل هن‬ َ ‫ٱلن‬
‫ه‬
whose fuel will be people and stones, ِ
which is prepared for the disbelievers. َ ‫كَٰفِر‬ َ ۡ ۡ ‫ُ ه‬
٢٤ ‫ين‬ ِ ‫أعِدت ل ِل‬
ْ ُ َ َ ْ َُ َ َ ‫ه‬
25. And give glad tidings to those who ‫َوبَ ِش ِر ٱلذِين ءامنوا وعمِلوا‬
believe and do righteous deeds that
ۡ َ َٰ ‫ه َٰ َ َٰ َ ه َ ُ ۡ َ ه‬
they will have gardens under which ‫ت تج ِري مِن‬ ٖ ‫ت أن لهم جن‬ ِ ‫ٱلصل ِح‬
ْ ُ ‫ه‬ ُ َۡۡ َۡ
‫تحت َِها ٱلأن َه َٰ ُر ۖۡ كل َما ُر ِزقوا م ِۡن َها مِن‬
rivers flow. Every time they are
provided with a provision of fruit
ۡ ‫ٗ َ ُ ْ َ َ ه‬ َ
therefrom, they will say, “This is what ‫ث َم َرة ٖ ِر ۡزقا قالوا هَٰذا ٱلذِي ُر ِزق َنا مِن‬
we were provided with before,” for they
ٓ َ ۡ ُ َ َ ٗ َٰ َ َ ُ ْ ُُ ُ َ
will be given fruit that resemble one ‫ق ۡبل ۖۡ َوأتوا بِهِۦ متشبِها ۖۡ ولهم فِيها‬
َ َ َ ۡ ُ َ َ ‫َ ۡ َ َٰ ُّ َ ه‬
٢٥ ‫ِيها خَٰل ُِدون‬
another. They will have purified
spouses, and they will abide therein ‫أزوج مطهرة ۖۡ وهم ف‬
forever.
ۡ َ َ َ‫ه ه‬
26. Allah is not ashamed to give a ‫ٱَّلل لا ي َ ۡس َت ۡح ِي ٓۦ أن يَض ِر َب‬ ‫۞إِن‬
similitude of a mosquito or even َ‫َ َ ٗ ه َ ُ َ ٗ َ َ َ ۡ َ َ َ ه‬
something less [significant]. As for ‫مثلا ما بعوضة فما فوقها ْۚ فأما‬
ۡ ‫ه َ َ َ ْ َ َ َ َه‬
‫ام ُنوا ف َي ۡعل ُمون أن ُه ٱلحَ ُّق مِن‬
those who believe, they know that this
is the truth from their Lord; but those ‫ٱلذِين ء‬
ُ
َ ُ َ ْ َ َ َ ‫ه‬ َ
who disbelieve, they say, “What does ‫ِين كف ُروا ف َيقولون‬ ‫هرب ِ ِه ۡمۖۡ َوأ هما ٱلذ‬
ُّ ُ ۘ ٗ َ َ َ َٰ َ ُ ‫َ َ ٓ َ َ َ ه‬
Allah mean by this similitude?” He
causes many to go astray thereby and ‫ضل بِهِۦ‬ ِ ‫ماذا أراد ٱَّلل بِهذا مثلا ي‬
ُّ ُ َ َ ٗ َ ٗ ‫َكث‬
ِ ‫ِيرا َويَ ۡهدِي بِهِۦ كث ِير ْۚا وما ي‬
guides many thereby, but He causes
none to go astray except the evildoers ‫ضل‬
َ ‫سق‬ َۡ ‫ه‬
– ٢٦ ‫ِين‬ ِ َٰ‫بِه ِٓۦ إِلا ٱلف‬

‫ه‬ َ َ ُ َ ‫ه‬
27. those who break the covenant of ‫ِين يَنق ُضون ع ۡه َد ٱَّللِ ِم ُۢن َب ۡع ِد‬ ‫ٱلذ‬
Allah after it has been ratified, sever َ ٓ
ُ ‫ون َما أ َم َر ه‬ َ ُ َ ََۡ َ
bonds that Allah has commanded to be ‫ٱَّلل بِه ِٓۦ‬ ‫مِيثَٰقِهِۦ ويقطع‬
maintained, and spread corruption in
the land. It is they who are the losers.
Surah 2 - Al-Baqarah 6 ‫البقرة‬

َۡ َ ۡ َ َ ُ َ
ِ ‫وصل َويُفس ُِدون فِي ٱلأ‬
‫ۡرض‬ ‫أن ي‬
َ ُ َٰ َ ۡ ُ ُ َ َٰٓ َ ْ ُ
٢٧ ‫أولئِك هم ٱلخ ِسرون‬

ٗ َ ُ َُ ‫ََۡ َ ۡ ُُ َ ه‬
28. How can you disbelieve in Allah, ‫نت ۡم أ ۡم َوَٰتا‬ ‫كيف تكفرون بِٱَّللِ وك‬
when you were lifeless then He gave
ُ‫َ َ ۡ َ َٰ ُ ۡ ُ ه ُ ُ ُ ۡ ه‬
you life, then He will cause you to die, ‫فأحيكمۖۡ ثم يمِيتكم ثم‬
َ َ ُۡ َۡ ‫ُۡ ُ ۡ ُ ه‬
٢٨ ‫ج ُعون‬
then He will bring you back to life
again, then to Him you will be ‫يحيِيكم ثم إِليهِ تر‬
returned?
َۡ ُ َ‫خلَ َق ل‬
َ ‫ه‬
29. It is He Who created for you all that ِ ‫كم هما فِي ٱلأ‬
‫ۡرض‬ ‫ُه َو ٱلذِي‬
is in the earth, then He turned towards ٓ ‫َ ٗ ُ ه ۡ َ َ َٰٓ َ ه‬
the heaven and made them seven ‫ٱلس َما ِء‬ ‫جمِيعا ثم ٱستوى إِلي‬
ُ َ َ َ َۡ َ ‫َ َ ه ُ ه‬
‫ت َو ُه َو بِك ِل‬
ٖ َٰ ‫فسوىَٰهن سبع سمَٰو‬
heavens, and He is All-Knowing of
everything.
َ
٢٩ ‫ش ۡي ٍء َعل ِيم‬

َ ‫كةِ إني‬ َ َٰٓ َ َ ۡ َ ُّ َ َ َ ۡ َ

30. And [remember] when your Lord ‫جاعِل‬ ِ ِ ِ ‫لئ‬ ‫وِإذ قال ربك ل ِلم‬
said to the angels, “I am going to
ُ ۡ َ َ ْ ُ
َ ‫ِيف ٗة ۖۡقال ٓوا أتج َعل ف‬َ َ َ َۡ
appoint a vicegerent on earth.” They ‫ِيها‬ ‫ۡرض خل‬ ِ ‫فِي ٱلأ‬
ٓ ُ ‫ِيها َويَ ۡسف‬ َ ‫َمن ُي ۡفس ُِد ف‬
‫ِك ٱلد َِما َء‬
said, “Will You appoint on it someone
who will spread corruption therein and
َ َ ُ َُ َ َۡ ُ َُ َۡ
shed blood, while we glorify You with ۡۖ‫َونح ُن نسبِح ِبحمدِك َونقدِس لك‬
Your praises and proclaim Your
َ َ َ َ َۡ َ َ َ
holiness?” He said, “I know that which ٣٠ ‫قال إِن ِ ٓي أعل ُم َما لا ت ۡعل ُمون‬
you do not know.”
َ َ ُ ‫َ َۡ ٓ ُه‬ ‫َه‬
31. And He taught Adam the names of ‫َوعل َم َءاد َم ٱلأ ۡس َما َء كل َها ث هم ع َرض ُه ۡم‬
everything; then He presented them to ٓ َ َ َ ََ َ ََۡ ََ
the angels, and said, “Tell Me the ‫لئِكةِ فقال أۢنب ِ ُـونِي بِأ ۡس َما ِء‬
َٰٓ ‫على ٱلم‬
names of these, if what you say is ُ ‫ه ُؤل َ ٓا ِء إن ُك‬
َ ‫نت ۡم َص َٰ ِدق‬
٣١ ‫ِين‬ َٰٓ َ
true?” ِ
‫َ ُ ْ ُ ۡ َ َ َ ۡ َ ٓ ه‬
32. They said, “Glory be to You! We ‫حَٰ َنك لا عِل َم ل َنا إِلا َما‬ ‫قالوا سب‬
have no knowledge except what You ۡ ۡ َ َ ‫َ هََۡٓ ه‬
have taught us. Indeed, it is You Who ُ ‫ِيم ٱلحَك‬
٣٢ ‫ِيم‬ ُ ‫نت ٱل َعل‬
َ ‫كأ‬ ‫علمتنا ۖۡ إِن‬
are the All-Knowing, the All-Wise.”
ٓ ‫َ َ َ َٰٓ َ َ ُ َ ۡ ُ َ ۡ َ ٓ ۡ َ َ ه‬
33. He said, “O Adam, inform them of ‫قال يـادم أۢنبِئهم بِأسمائ ِ ِهمۖۡ فلما‬
ُ ‫ۢنبأَ ُهم بأَ ۡس َمآئه ۡم َق َال َأل َ ۡم أَ ُقل له‬
َ َ‫أ‬
their names.” When he informed them
of their names, Allah said, “Did I not tell ‫ك ۡم‬ ِِ ِ
َۡ َ ‫ب ه‬ َ ‫إن ٓي أَ ۡعلَ ُم َغ ۡي‬
ِ ‫ت َوٱلأ‬ ِ َٰ ‫ٱلسم َٰ َو‬
you that I know the unseen of the
‫ۡرض‬ ِِ
Surah 2 - Al-Baqarah 7 ‫البقرة‬

َ ُ ُۡ َ ُ َ ۡ ََ
ُ ‫ون َو َما ُك‬
heavens and earth, and I know what ‫نت ۡم‬ ‫وأعلم ما تبد‬
you reveal and what you conceal?”
َ ۡ َ
٣٣ ‫تك ُت ُمون‬

َ ْ ُ ۡ َ َٰٓ َ َ ۡ َ ۡ ُ ۡ َ
34. And when We said to the angels, ‫ج ُدوا ٓأِلد َم‬ ‫وِإذ قلنا ل ِلملئِكةِ ٱس‬
ۡ ‫ِيس َأب َ َٰي َو‬
َ ‫ج ُد ٓوا ْ إل ه ٓا إبۡل‬
“Prostrate before Adam,” and they ۡ
‫ٱس َتكبَ َر‬ َ ‫َف َس‬
prostrated except Iblīs; he refused and ِ ِ
was arrogant, and was one of the َ ‫كَٰفِر‬َ ۡ َ َ ََ
disbelievers. ٣٤ ‫ين‬ ِ ‫وكان مِن ٱل‬

َ ُ ۡ َ َ َ َ ۡ ُ ۡ ُ َ َ َٰٓ َ َ ۡ ُ َ
35. We said, “O Adam, dwell in ‫جك‬ ‫وقلنا يـادم ٱسكن أنت وزو‬
Paradise, you and your wife; and eat
ۡ ُ َ ً َ َ َ ۡ َ ُ َ َ ‫َۡ ه‬
pleasantly from wherever you wish, but ‫ح ۡيث شِئ ُت َما‬ ‫ٱلجنة وكلا مِنها رغدا‬
َ ُ َ َ ‫ه‬ َ َۡ َ
‫ج َر َة ف َتكونا م َِن‬‫َولا تق َربَا هَٰ ِذه ِ ٱلش‬
do not approach this tree, or else you
will both become the wrongdoers.”
‫ه‬
َ ‫ٱلظَٰلِم‬
٣٥ ‫ِين‬

36. Then Satan tempted them and َ ‫ٱلش ۡي َطَٰ ُن َع ۡن َها َفأَ ۡخ َر‬
‫ج ُه َما‬
‫َََهُ َ ه‬
‫فأزلهما‬
drove them out of the state they were ْ
ُ ‫ٱهب ُطوا َب ۡع ُض‬ ۡ َ َ ۡ ُ َ َ ‫ه‬
in, and We said, “Go down [to the ‫ك ۡم‬ ِ ‫مِما كانا فِيهِِۖ وقلنا‬
َۡ ُ َ‫ل َِب ۡعض َع ُدو َول‬
ِ ‫ك ۡم فِي ٱلأ‬
earth], as enemies to one another. You
will have abode on earth and provision ‫ۡرض‬ ۡۖ ٍ
ََٰ ٌ َ َ َ َ َ ۡ ُ
ٖ ‫مستقر ومتَٰع إِلي ح‬
for an appointed time.” ٣٦ ‫ِين‬

َ َ َٰٓ ‫َ َ َ ه‬
َ ‫اد ُم مِن هربهِۦ َكل َِمَٰت َف َت‬
37. Then Adam received some words ‫اب‬ ٖ ِ ‫فتلقي ء‬
‫َعلَ ۡيهِ إنه ُهۥ ه َو ه‬
from his Lord, and He accepted his
٣٧ ‫ِيم‬ُ ‫ٱلرح‬
‫اب ه‬ ُ ‫ٱلت هو‬ ُ
repentance. He is the Accepter of ِ
repentance, the Most Merciful.
َ ٗ َ َۡ ْ ُ ۡ َُۡ
38. We said, “Go down all of you from ‫ِيعا ۖۡ فإ ِ هما‬ ‫قلنا ٱهبِطوا مِنها جم‬
َ ُ ‫يَأۡت ِيَ هن‬
here! Then when My guidance comes
َ ٗ
to you; whoever follows My guidance, ‫كم مِنِي ُهدى ف َمن تب ِ َع‬
َ َ ٌ َ ََ َ َ ُ
‫اي فلا خ ۡوف َعل ۡي ِه ۡم َولا ُه ۡم‬
they will have no fear, nor will they
grieve. ‫هد‬
َ ُ َۡ
٣٨ ‫يح َزنون‬
َٓ َ ْ ُ‫َ ه َ َ َ ُ ْ ََ ه‬
39. But those who disbelieve and reject ‫وٱلذِين كفروا وكذبوا أَـِبيَٰت ِنا‬
ُ َ ۡ َ َ َُْ
Our signs, they are the people of the
َ ‫ٱلنار ُه ۡم ف‬
Fire; they will abide therein forever.” ‫ِيها‬ ِِۖ ‫أو َٰٓلئِك أصحَٰب ه‬
َ َ
٣٩ ‫خَٰل ُِدون‬
Surah 2 - Al-Baqarah 8 ‫البقرة‬

‫ه‬ ْ ُ ۡ َ َ
40. O children of Israel, remember My ‫ي َٰ َبنِ ٓي إ ِ ۡس َرَٰٓءِيل ٱذك ُروا ن ِۡع َمتِ َي ٱلتِ ٓي‬
ٓ ‫ك ۡم َوأَ ۡو ُفوا ْ ب َع ۡهد‬
ُ ‫ت َعلَ ۡي‬ُ ‫َأ ۡن َع ۡم‬
favor that I bestowed upon you, and
fulfill My covenant and I will fulfill your ‫ِي‬ ِ
covenant, and fear none but Me. ُ َ ۡ َ ‫أُ ِ َ ۡ ُ ۡ َ ه‬
٤٠ ‫ون‬ِ ‫وف بِعهدِكم وِإي َٰ َي فٱرهب‬
ٗ ُ ۡ‫نزل‬
‫ت ُم َصدِقا ل َِما‬ َ َ‫َو َءام ُِنوا ْ ب َما ٓ أ‬
41. And believe in what I have sent
ِ
down which confirms that [Scripture] َ َ ‫َ َ ُ ۡ َ َ َ ُ ُْٓ َه‬
which is with you, and do not be the ‫معكم ولا تكونوا أول كافِِۭر بِهِۖۡۦ‬
‫َ َۡ َ ْ َ َ َ ٗ ه‬
‫َولا تشت ُروا أَـِبيَٰتِي ث َم ٗنا قل ِيلا َوِإي َٰ َي‬
first to disbelieve in it, nor trade my
verses for a small price, and fear Me
ُ‫َ ه‬
alone. ٤١ ‫ون‬ ِ ‫فٱتق‬
ْ ُُۡ ََ ۡ ۡ ْ َۡ َ
42. And do not mix the truth with ‫َولا تلب ِ ُسوا ٱلحَ هق بِٱل َبَٰط ِِل وتكتموا‬
َ َ َ ُ َ َ ‫َۡ ه‬
falsehood, nor conceal the truth
knowingly. ٤٢ ‫نت ۡم ت ۡعل ُمون‬ ‫ٱلحق وأ‬
ْ ُ َ ۡ َ َ َٰ َ ‫َ َ ُ ْ ه َ َٰ َ َ َ ُ ْ ه‬
43. And establish prayer, give zakah, ‫وأقِيموا ٱلصلوة وءاتوا ٱلزكوة وٱركعوا‬
and bow [to Allah] with those who bow.
٤٣ ‫ِين‬ ‫َم َع ه‬
َ ‫ٱلرَٰكِع‬

44. Do you enjoin righteousness upon
people while you forget yourselves,
even though you recite the Scripture?
Do you not understand?
َ َ ََ ۡ َ ‫ََُۡ ُ َ ه‬
‫نس ۡون‬ ‫۞أتأمرون ٱلناس بِٱلب ِ ِر وت‬
َََ َ َ ۡ َ َُۡ ۡ ُ ََ ۡ ُ َ ُ َ
‫ب أفلا‬ْۚ َٰ‫أنفسكم وأنتم تتلون ٱلكِت‬
َ ُ َ
٤٤ ‫ت ۡعقِلون‬

‫ه‬ َ ‫َ ۡ َ ُ ْ ه ۡ َ ه‬
45. Seek help through patience and ‫ٱلصل َٰوة ِ َوِإن َها‬ ‫وٱستعِينوا بِٱلصب ِر و‬
َ ۡ ََ ‫َ َ ٌَ ه‬
prayer. It is strenuous except for the
٤٥ ‫ِين‬ َ ‫خَٰشِ ع‬ ‫لكبِيرة إِلا على ٱل‬
humble,
ْ ُ َ ‫ه َ ُ َ َه‬
46. those who are sure that they are ‫ِين َيظ ُّنون أن ُهم ُّملَٰقوا َرب ِ ِه ۡم‬ ‫ٱلذ‬
َ ۡ ُ ‫ََه‬
going to meet their Lord, and that they
َ
will return to Him. ٤٦ ‫ج ُعون‬ َ
ِ َٰ ‫وأنهم إِل ۡيهِ ر‬
‫ه‬ ْ ُ ۡ َ َ
47. O Children of Israel, remember My ‫ي َٰ َبنِ ٓي إ ِ ۡس َرَٰٓءِيل ٱذك ُروا ن ِۡع َمتِ َي ٱلتِ ٓي‬
ُ ۡ ‫ََۡۡ ُ ََ ُ َ َ ه‬
blessing which I bestowed upon you
and that I favored you over all other ‫ت عل ۡيك ۡم َوأنِي فضل ُتك ۡم‬ ‫أنعم‬
people. َ ‫عَلَى ٱلۡ َع َٰلَم‬
٤٧ ‫ِين‬
Surah 2 - Al-Baqarah 9 ‫البقرة‬

َۡ َۡ ‫ه‬ ْ ُ‫ه‬
48. And fear a Day when no soul will ‫َوٱتقوا يَ ۡو ٗما لا تجزِي نف ٌس َعن‬
avail another anything, nor intercession
َ َ ُ ۡ َ ٗ َ ۡ‫ه‬
will be accepted, nor compensation ‫نف ٖس ش ۡيـا َولا ُيق َبل م ِۡن َها شفَٰ َعة‬
َ ُ َ ۡ َ
‫َولا يُؤخذ م ِۡن َها َع ۡدل َولا ُه ۡم‬
taken, nor will they be helped.

َ َ ُ
٤٨ ‫نص ُرون‬‫ي‬

49. And [remember] when We saved َ ُ َٰ‫ِإذ َنجه ۡي َن‬

‫كم م ِۡن َءا ِل ف ِۡر َع ۡون‬
ۡ َ
‫و‬
you from Pharaoh’s people, who were ۡ
َ ُ َ َ َ َٓ ُ ۡ ُ َ ُ َُ
inflicting dreadful torment upon you: ‫اب يُذ ِبحون‬ ِ ‫يسومونكم سوء ٱلعذ‬
ۡ ُ َٓ َ َ ۡ َ ۡ َ ۡ ُ َََٓۡ
ْۚ‫أبناءكم َويستح ُيون ن ِساءكم‬
slaughtering your sons and sparing
your women. That was a great trial
from your Lord. ُ ‫ِكم بَلَآء مِن هرب‬
‫ك ۡم‬ ُ ‫َوفي َذَٰل‬
ِ ِ
٤٩ ‫َعظِيم‬

ُ َٰ‫ح َر َفأَنجَ ۡي َن‬

‫ك ۡم‬ ۡ ‫ك ُم ٱل ۡ َب‬ ۡ َ
ُ ‫ِإذ َف َر ۡق َنا ب‬ ‫و‬
50. And [remember] when We parted
ِ
the sea for you and saved you, while َ َ ٓ َ
ُ ‫َوأ ۡغ َر ۡق َنا َءال ف ِۡر َع ۡو َن َوأ‬
We drowned the people of Pharaoh ‫نت ۡم‬
َ ُ َ
٥٠ ‫تنظ ُرون‬
while you were looking on.

ُ ٗ َ َ َ َ ۡ َ َٰٓ َ ُ َ ۡ َ َٰ َ ۡ َ
51. And [remember] when We ‫ِين ل ۡيلة ث هم‬ ‫وِإذ وعدنا موسي أربع‬
appointed for Moses forty nights. Then َ ‫ه‬
ُ ‫ٱتخَ ۡذ ُت ُم ٱلۡع ِۡج َل ِم ُۢن َب ۡع ِده ِۦ َوأ‬
you took the calf [for worship] in his ‫نت ۡم‬
َ َ
٥١ ‫ظَٰل ُِمون‬
absence, while you were wrongdoers.

َ َ ُ ‫ُث هم َع َف ۡونَا َع‬

52. Yet We pardoned you after that, so ‫نكم ِم ُۢن َب ۡع ِد ذَٰل ِك‬
َ ُ َۡ ُ ‫ََه‬
that you may be grateful.
٥٢ ‫ك ۡم تشك ُرون‬ ‫لعل‬

53. And [remember] when We gave
Moses the Scripture and the criterion,
so that you may be guided.
َ َ ُ ۡ َ َٰ َ ۡ َ ُ َ ۡ َ َ ۡ َ
‫ب َوٱلف ۡرقان‬ ‫وِإذ ءاتينا موسي ٱلكِت‬
َ ُ ‫ََه‬
َ
٥٣ ‫ك ۡم ت ۡه َت ُدون‬‫لعل‬

ُ ‫َ َ ه‬ َ َ ُ َ َ ۡ َ
54. And [remember] when Moses said ‫وس َٰي ل ِق ۡو ِمهِۦ يَٰق ۡو ِم إِنك ۡم‬ ‫وِإذ قال م‬
to his people, “O my people, you have
َ ۡ ۡ ُ ُ َ ُ َ َ
wronged yourselves by taking the calf ‫ٱتخاذِكم ٱلعِجل‬ ِ ِ ‫َظل ۡم ُت ۡم أنف َسكم ب‬
ُ
ْٓ ُ ُ ۡ َ ۡ ُ َ َ ْٓ ُ ُ َ
ِ ‫فتوبوا إِل َٰي ب‬
[for worship]. So repent to your Creator
and kill yourselves [the guilty among ‫ارئِكم فٱقتلوا‬
َ ‫ك ۡم ع‬ُ ‫خيۡر له‬ َ ۡ ُ َٰ َ ۡ ُ َ ُ َ
you]; that is best for you with your ‫ِند‬ ‫أنفسكم ذل ِكم‬
Creator.” Then He accepted your
Surah 2 - Al-Baqarah 10 ‫البقرة‬

‫ُ ۡ ََ َ َ َۡ ُ ه‬
repentance, for He is the Accepter of ‫ك ۡمْۚ إِن ُهۥ ُه َو‬‫بَارِئِكم فتاب علي‬
Repentance, the Most Merciful.
ُ ‫ٱلرح‬
٥٤ ‫ِيم‬ ‫اب ه‬ ‫ه‬
ُ ‫ٱلت هو‬

َ َ َ ۡ ُّ َ ‫َ ۡ ُ ۡ ُ ۡ َ َٰ ُ َ َٰي‬
55. And [remember] when you said, “O ‫ح هت َٰي‬
َ ‫ك‬ ‫وِإذ قلتم يموس لن نؤمِن ل‬
Moses, we will never believe you until
ُ َ َٰ ‫ه َ َ ۡ َ ٗ َ َ َ َ ۡ ُ ُ ه‬ َ
we see Allah openly,” so a thunderbolt ‫ن َرى ٱَّلل جهرة فأخذتكم ٱلصعِقة‬
َ ُ َ ُ ََ
٥٥ ‫نت ۡم تنظ ُرون‬
struck you while you were looking on.
‫وأ‬

ُ َٰ‫ُث هم َب َع ۡث َن‬
ُ ‫كم ِم ُۢن َب ۡعد َم ۡوت‬
‫ِك ۡم‬
56. Then We raised you back to life ِ
َ ُ َۡ ُ ‫ََه‬
after your death, so that you may be
grateful. ٥٦ ‫ك ۡم تشك ُرون‬ ‫لعل‬
َۡ ََ َ َ َۡ ُ ُ َۡ َ َۡ‫ََ ه‬
57. And We shaded you with clouds ‫نزل َنا‬ ‫وظللنا عليكم ٱلغمام وأ‬
and sent down to you manna and ْ ُ ُ َٰ َ ۡ ‫َ َ ۡ ُ ُ ۡ َ ه َ ه‬
quails, [saying], “Eat of the good things ‫ىِۖ كلوا مِن‬ ‫عليكم ٱلمن وٱلسلو‬
َ َ َ ُ َٰ‫َطي َبَٰت َما َر َز ۡق َن‬
‫ك ۡمْۚ َو َما ظل ُمونا‬
We have provided for you.” They did
not wrong Us, but they wronged ِ ِ
َ ۡ ُ ُ َ ْ َ َ
themselves. ٥٧ ‫َولَٰكِن كان ٓوا أنف َس ُه ۡم َيظل ُِمون‬
ْ ُ ُ َ َ َ ۡ َ ۡ َٰ َ ْ ُ ُ ۡ َ ۡ ُ ۡ َ
58. And [remember] when We said, ‫وِإذ قلنا ٱدخلوا ه ِذه ِ ٱلقرية فكلوا‬
“Enter this town [of Jerusalem] and eat ْ ُ ُ ۡ َ َٗ َ ُۡۡ ُ َۡ َۡ
freely from wherever you wish, and ‫مِنها حيث شِئتم رغدا وٱدخلوا‬
ۡ‫ه‬ ْ ُ ُ ٗ ‫َۡ َ ُ ه‬
‫جدا َوقولوا ح هِطة نغف ِۡر‬
enter the gate bowing down humbly
and say, ‘Absolve us.’ We will forgive ‫ٱلباب س‬
َ ُ َ ۡ ُ َ
ُ ‫خ َطَٰ َيَٰك ۡم َو َسنز‬
you your sins and increase [the reward ‫يد‬ ِ ْۚ ‫لكم‬
of] those who do good.”
٥٨ ‫ِين‬َ ‫سن‬ِ ‫ح‬ۡ ‫ٱل ۡ ُم‬

‫ََهَ ه َ َ َ ْ َ ً َ ه‬
59. But the wrongdoers changed the ‫ِين ظل ُموا ق ۡولا غيۡ َر ٱلذِي‬ ‫فبدل ٱلذ‬
words to other than what they were ْ ُ َ َ َ ‫َ َُ ۡ ََ ََۡ ََ ه‬
told; so We sent down upon the ‫قِيل لهم فأنزلنا على ٱلذِين ظلموا‬
wrongdoers a torment from the heaven ْ ُ َ َ َٓ ‫ۡٗ َ ه‬
for their rebelliousness. ‫ِرجزا مِن ٱلسما ِء بِما كانوا‬
َ ُ ۡ
٥٩ ‫َيف ُسقون‬
َُۡ َ َ ُ َٰ َ ۡ َ ۡ َ
60. And [remember] when Moses ‫وس َٰي ل ِق ۡو ِمهِۦ فقل َنا‬ ‫۞وِإذِ ٱستسقي م‬
ۡ َ َ َ َ َ َ َۡ َ َ َ ۡ
asked for water for his people, and We
said, “Strike the rock with your staff,” ‫ٱض ِرب بِعصاك ٱلحجر ۖۡ فٱنفجرت‬
ُّ ُ َ َ ۡ َۡ
‫م ِۡن ُه ٱثن َتا َعش َر َة ع ۡي ٗنا ۖۡ ق ۡد َعل َِم كل‬
Then twelve springs gushed forth from
it; each tribe knew its drinking place.
Surah 2 - Al-Baqarah 11 ‫البقرة‬

ْ ۡ ْ ُُ ۡ َُ
“Eat and drink from Allah’s provision, ‫اس همش َربَ ُه ۡمۖۡ كلوا َوٱش َربُوا مِن‬ٖ ‫أن‬
and do not spread corruption in the َۡ ْ َ َ َ ‫ه‬
land.” ‫ۡرض‬ِ ‫رِ ۡز ِق ٱَّللِ َولا ت ۡعث ۡوا فِي ٱلأ‬
ۡ
٦٠ ‫ِين‬ ِ ‫ُمف‬
َ ‫سد‬

َ ‫َ ۡ ُ ۡ ُ ۡ َ َٰ ُ َ َ ه‬
61. And [remember] when you said, “O ‫وس َٰي لن ن ۡصب ِ َر عَل َٰى‬ ‫وِإذ قلتم يم‬
Moses, we cannot bear the same meal. ََ ۡ ۡ ُ َ ‫َ ۡ ُ َ َ َ ه‬
So call upon your Lord to bring forth for ‫ح ٖد فٱدع لنا ربك يخ ِرج لنا‬ ِ َٰ ‫َط َعا ٖم َو‬
ٓ‫ه‬ ۡ ُ َۡ ُ ُ ‫ه‬
‫ت ٱلأۡرض ِم ُۢن َبقل َِها َوق ِثائ ِ َها‬
us from what the earth produces – its
herbs, cucumbers, garlic, lentils, and ِ ‫مِما تۢنب‬
َ َ ُ
onions.” Moses said, “Would you ‫َوفوم َِها َو َع َدس َِها َوبَ َصل َِها ۖۡ قال‬
exchange what is better for what is ‫ََۡ ه‬ ‫ََ َ ُ َ ه‬
inferior? Go down to any town and you ‫أت ۡست ۡبدِلون ٱلذِي ُه َو أدن َٰي بِٱلذِي ُه َو‬
will have what you have asked for.”
‫كم هما‬ ُ َ‫ِص ٗرا َفإ هن ل‬ ۡ ْ ُ ۡ ٌَۡ
‫خيرْۚ ٱهبِطوا م‬
They were struck with humiliation and ِ
‫ُه‬ َ ُ َ ۡ َُۡ َ
destitution, and incurred the wrath of ِ ‫ت َعل ۡي ِه ُم‬
‫ٱلذلة‬ ۡ َ‫ضرب‬
ِ ‫سألتمُۗ و‬
َ َ ََُٓ ََُ ۡ َۡ َ
Allah. That was because they used to
‫ه‬
reject the signs of Allah and kill the ِْۚ‫ب م َِن ٱَّلل‬ ٖ ‫وٱلمسكنة وباءو بِغض‬
َ َ ُ ۡ ْ ُ َ ‫َ َ َه‬
ِ َٰ ‫ذَٰل ِك بِأن ُه ۡم كانوا يَكف ُرون أَـِبي‬
prophets unjustly. That was because
they disobeyed and were ‫ت‬
ۡ َ َ ََُُۡ ‫ه‬
transgressors.
‫ٱلنبِيِـ َۧن بِغيۡ ِر ٱلحَ ِق‬ ‫ون ه‬ ‫ٱَّللِ ويقتل‬
َ ْ ُ َ ْ َ َ
٦١ ‫ذَٰل ِك ب ِ َما َع َصوا هوكانوا َي ۡع َت ُدون‬
ْ ُ َ َ ‫ه ه َ َ َُ ْ َ ه‬
62. The believers and those who were ‫إِن ٱلذِين ءامنوا وٱلذِين هادوا‬
Jews, Christians, and the Sabians
َ ‫ين َم ۡن َء‬ َ ‫ٱلصَٰبـ‬‫َ ه َ َٰ َ َٰ َ ه‬
[before Muhammad] – whoever ‫ام َن‬ ِِ ‫وٱلنصرى و‬
َ َ ۡ ‫ه‬
‫بِٱَّللِ َوٱل َي ۡو ِم ٱٓأۡلخِرِ َو َعمِل صَٰل ِٗحا‬
believed in Allah and the Last Day and
did righteous deed, they will have their
reward with their Lord, and they will ٌ َ َ
‫ِند َرب ِ ِه ۡم َولا خ ۡوف‬ َ ‫َفلَ ُه ۡم أَ ۡج ُر ُه ۡم ع‬
have no fear, nor will they grieve.
َ ُ َۡ َ َ
٦٢ ‫َعل ۡي ِه ۡم َولا ُه ۡم يح َزنون‬
َ ُ َ َ َۡ َ َ ۡ
63. And [remember] when We took ‫َوِإذ أخذنا مِيثَٰقك ۡم َو َرف ۡع َنا‬
ُ َٰ‫خ ُذوا ْ َما ٓ َء َات ۡي َن‬ ُ ‫َف ۡو َق‬
your covenant [O Children of Israel]
‫كم‬ ُ ‫ور‬ ُّ ‫ك ُم‬
َ ‫ٱلط‬
and raised above you the mountain
[saying], “Hold firmly to what We have
‫ك ۡم‬ ُ ‫ٱذ ُك ُروا ْ َما فِيهِ لَ َعله‬ ۡ َ ‫ُه‬
‫بِقوة ٖ و‬
given you and observe its teachings, so
َ ُ َ
that you may become righteous.” ٦٣ ‫ت هتقون‬
Surah 2 - Al-Baqarah 12 ‫البقرة‬

ُ ۡ َ َ ََ َ َ ‫ُ َ ه‬
64. But then you turned away after that. ‫ث هم ت َول ۡي ُتم ِم ُۢن َب ۡع ِد ذَٰل ِكۖۡ فل ۡولا فضل‬
If it had not been for the grace and
ُ ‫ك‬ُ َ َُُۡ َ َ ۡ ُ َۡ َ ‫ه‬
mercy of Allah upon you, you would ‫نتم م َِن‬ ‫ٱَّللِ عليكم ورحمتهۥ ل‬
have surely been among the losers. َ ۡ
َ ‫خَٰ ِسر‬
٦٤ ‫ين‬ ِ ‫ٱل‬

ُ ‫ٱع َت َد ۡوا ْ م‬ ۡ َ ‫َََ ۡ َ ُۡ ُ ه‬

65. And you know about those among ‫ِنك ۡم‬ ‫ولقد عل ِمتم ٱلذِين‬
ً‫ٱلس ۡبت َف ُقلۡ َنا ل َ ُه ۡم كونُوا ق ِ َر َدة‬
ْ ُ
you who broke the Sabbath,
whereupon We said to them, “Be apes, ِ ‫فِي ه‬
despised.” َ ‫َخَٰسِـ‬
٦٥ ‫ين‬ ِ
ۡ ٗ َ َ ۡ َ َ
66. So We made it a deterrent ‫ج َعل َنَٰ َها نكَٰلا ل َِما َبي َن يَ َد ۡي َها َو َما‬ ‫ف‬
َ ‫خلۡ َف َها َو َم ۡوع َِظ ٗة ل ِلۡ ُم هتق‬
punishment for those alive and for
َ
those who succeeded them, and an ٦٦ ‫ِين‬
admonition for the righteous.
َ ‫ِإذ َق َال ُم‬
َ ‫وس َٰي ل َِق ۡو ِمه ِٓۦ إ هن ه‬
‫ٱَّلل‬
ۡ َ
‫و‬
67. And [remember] when Moses said ِ
to his people, “Allah commands you to ُْٓ َ َٗ َ َ ْ َُ ۡ َ َ ۡ ُ ُ ُ َۡ
slaughter a cow.” They said, “Are you ‫يأمركم أن تذبحوا بقرة ۖۡ قالوا‬
mocking us?” Moses said, “I seek َۡ ‫َ َ ه ُ َ ُ ُ ٗ َ َ َ ُ ُ ه‬
refuge in Allah from being among the ‫أتتخِذنا هزواۖۡ قال أعوذ بِٱَّللِ أن‬
ignorant!” ٦٧ ‫ِين‬َ ‫جَٰهل‬ َ ۡ َ َ ُ َ
ِ ‫أكون مِن ٱل‬
‫ه‬ َ َ ُ ۡ ْ ُ َ
68. They said, “Call upon your Lord to ‫قالوا ٱدع ل َنا َر هبك يُبَيِن ل َنا َما ه َ ِْۚي‬
make clear to us what [type of cow] it
َ ‫َ َ ه ُ ُ ه َ ه‬
is.” He said, “Allah says, ‘It is a cow ‫قال إِن ُهۥ َيقول إِن َها َبق َرة لا فارِض‬
ْ ُ َ ۡ َ َ َٰ َ َ ۡ َ ُۢ ُ َ َ ٌ ۡ َ
‫َولا بِكر عوان بين ذل ِكۖۡ فٱفعلوا‬
that is neither too old nor too young,
but somewhere in between. So do as
َ ُۡ
you are commanded!’” ٦٨ ‫َما تؤ َم ُرون‬
ُ َ ‫ه‬ َ َ ُ ۡ ْ ُ َ
69. They said, “Call upon your Lord to ْۚ ‫قالوا ٱدع ل َنا َر هبك يُبَيِن ل َنا َما ل ۡون َها‬
show us its color.” He said, “Allah says, ٓ ۡ َ ‫َ َ ه ُ ُ ه‬
‘It is a yellow cow, bright in color – ‫قال إِن ُهۥ َيقول إِن َها َبق َرة َصف َرا ُء‬
pleasing to the beholders.’” ‫َ ه ۡ ُ َ َ ُ ُّ ه‬
َ ‫ٱلنَٰظِر‬
٦٩ ‫ين‬ ِ ‫فاق ِع لونها تسر‬
‫ه‬ َ َ ُ ۡ ْ ُ َ
70. They again said, “Call upon your ‫قالوا ٱدع ل َنا َر هبك يُبَيِن ل َنا َما ه َِي‬
ٓ َ ٓ‫ه‬ َ ۡ
َٰ َ َ ‫إ ِ هن ٱل َب َق َر ت‬
Lord to make clear to us what it is. All
cows look alike to us. If Allah wills, we ‫ش َب َه َعل ۡي َنا َوِإنا إِن شا َء‬
َ َ ُ‫ه‬
٧٠ ‫ٱَّلل ل ُم ۡه َت ُدون‬
will surely be guided.”
Surah 2 - Al-Baqarah 13 ‫البقرة‬

َُ ‫َ َ ه ُ ُ ه َ ه‬
71. He said, “Allah says, ‘It is a cow ‫قال إِن ُهۥ َيقول إِن َها َبق َرة لا ذلول‬
neither trained to plow the earth nor
َ ۡ َ َ َ َۡ ُ ُ
water the field; sound, without ‫ِير ٱلأۡرض َولا ت ۡس ِقي ٱلحَ ۡرث‬ ‫تث‬
blemish.’” They said, “Now you have ۡ ْ ُ َ َ ‫ه‬ ‫ه‬
َ ‫ُم َسل َمة لا ش َِية ف‬
َ ‫ِيها ْۚ قالوا ٱل‬
come with the truth.” Then they ‫َٰٔـن‬
ْ ُ َ َ َ َ ُ َ َ َ َۡ َ ۡ
slaughtered it, yet they were hesitant. ‫جئت بِٱلح ِق فذبحوها وما كادوا‬ ِ
َ َُ َۡ
٧١ ‫يفعلون‬

‫َ ۡ ََُۡ ۡ َۡ ٗ َ ه‬
َ ‫ٱد َٰ َر َٰ ُت ۡم ف‬
ُ ‫ِيها ۖۡ َو ه‬
72. And [remember] when you ‫ٱَّلل‬ ‫وِإذ قتلتم نفسا ف‬
ۡ َ ُ ُ ‫ه‬ ُۡ
[Israelites] slew a man and disputed as
َ
to who the killer was, but Allah exposed ٧٢ ‫نت ۡم تك ُت ُمون‬ ‫مخرِج ما ك‬
what you were concealing.
َ َ َ ۡ َۡ َُ
73. We said, “Strike the slain with a ‫ض َها ْۚ كذَٰل ِك يُ ۡح ِي‬ ۡ ُ ُ‫ٱضرب‬
ِ ‫وه ب ِ َبع‬ ِ ‫فقلنا‬
piece of it.” This is how Allah brings the
َ
‫يك ۡم َءايَٰتِهِۦ‬ُ ‫ٱَّلل ٱل ۡ َم ۡوت َ َٰي َويُر‬
ُ‫ه‬
dead to life and shows you His signs, ِ
َ ُ َ ُ ‫ََه‬
٧٣ ‫ك ۡم ت ۡعقِلون‬
so that you may understand.
‫لعل‬

74. Then your hearts became َ َ

‫كم ِم ُۢن َب ۡع ِد ذَٰل ِك‬ ُ ُ‫ت ُقلُوب‬ ۡ ‫ُث هم َق َس‬
‫َ َ َ ۡ َ َ َ ََ َ ٗ ه‬
hardened after that, like rocks or even
harder. There are rocks from which ‫ارة ِ أ ۡو أش ُّد ق ۡس َوة ْۚ َوِإن‬ ‫فهِي كٱلحِج‬
َۡ َ ۡ ۡ ‫َ ۡ َ َ َ ََ ه‬
ْۚ ‫ارة ِ ل َما َيتفج ُر مِن ُه ٱلأنه َٰ ُر‬
rivers gush forth, and there are others
that split open from which water comes ‫مِن ٱلحِج‬
ۡ ۡ َ ‫ه ۡ َ ه ه‬
out, while others fall down out of ‫َوِإن مِن َها ل َما يَشق ُق ف َيخ ُر ُج مِن ُه‬
humility to Allah. And Allah is not
ۡ َ َ ۡ ‫ه‬ ٓ ۡ
unaware of what you do. ِ‫ٱل َما ُء ْۚ َوِإن مِن َها ل َما َي ۡهب ِ ُط م ِۡن خش َية‬
َ ُ َ َ َ ُ‫ه ََ ه‬
٧٤ ‫ٱَّلل بِغَٰف ٍِل ع هما ت ۡع َملون‬ ‫ٱَّللُِۗ وما‬
َ ُ َ ْ ۡ َ َ ََ
75. Do you [O believers] hope that they ‫۞أف َت ۡط َم ُعون أن يُؤم ُِنوا لك ۡم َوق ۡد‬
‫َ ََ ه‬ َ َ َ
would respond to your call to believe,
ۡ
while a party of them used to hear the ِ‫كان ف ِريق مِن ُه ۡم ي َ ۡس َم ُعون كل َٰ َم ٱَّلل‬
ُ ُ ُ َ َ َ ۡ َ ُۢ ُ َ ُ َ ُ ‫ُ ه‬
‫وه َوه ۡم‬
word of Allah then distort it knowingly
after understanding it? ‫ثم يحرِفونهۥ ِمن بع ِد ما عقل‬
َ َ
٧٥ ‫َي ۡعل ُمون‬

76. And when they meet the believers َ ‫ام ُنوا ْ َقال ُ ٓوا ْ َء‬
‫ام هنا‬ َ ‫ِإذا لَ ُقوا ْ ٱلهذ‬
َ ‫ِين َء‬ َ َ
‫و‬
they say, “We believe.” But when they ُْٓ َ َ َ
ُ َ َ
meet one another in private they say, ‫َوِإذا خلا َب ۡعض ُه ۡم إِل َٰي َب ۡع ٖض قالوا‬
ُ ‫ٱَّلل َعلَ ۡي‬ ُ ‫ون ُهم ب َما َف َت َح ه‬َ ُ َُ َ
‫ك ۡم‬
“Are you telling them what Allah has
revealed to you [about Mohammad], so ِ ‫أتحدِث‬
Surah 2 - Al-Baqarah 14 ‫البقرة‬

َََ ُ َ َ ُ ُّ ٓ َ ُ
that they may argue against you before ‫ك ۡمْۚ أفلا‬ِ ‫ل ِيحاجوكم بِهِۦ عِند رب‬
your Lord? Have you no sense?”
َ ُ َ
٧٦ ‫ت ۡعقِلون‬
َ َ‫َََ َ َُۡ َ َ ه ه‬
77. Do they not know that Allah knows ‫ٱَّلل َي ۡعل ُم َما‬ ‫أولا يعلمون أن‬
what they conceal and what they
َ ُ ۡ ُ َ َ َ ُّ ُ
reveal? ٧٧ ‫ي ِسرون وما يعل ِنون‬

َ ُ َ ۡ َ َ َ ُّ ُ ۡ ُ ۡ َ
َ َٰ‫ون ٱلۡك َِت‬
78. And among them there are illiterate ‫ب‬ ‫ومِنهم أمِيون لا يعلم‬
people, who know nothing of the
َ ُ ‫ه‬ ۡ َ ٓ‫ه‬
Scripture except wishful thinking, and ٧٨ ‫إِلا أ َمان ِ هي َوِإن ُه ۡم إِلا َيظ ُّنون‬
they do nothing but guesswork.
َ ُُ ۡ َ َ ‫ََۡ ه‬
َ َٰ‫ون ٱلۡك َِت‬
79. So woe to those who write the ‫ب‬ ‫فويل ل ِلذِين يكتب‬
Scripture with their own hands, and
َ َ َ ُ ُ ُ َ
then say, “This is from Allah,” in order ‫بِأيۡدِي ِه ۡم ث هم َيقولون هَٰذا م ِۡن عِن ِد‬
َ ٗ َ َ ْ َ ۡ ‫ه‬
‫ٱَّللِ ل ِيَشت ُروا بِهِۦ ث َم ٗنا قل ِيلاۖۡ ف َو ۡيل‬
to trade it for a small price. Woe to
them for what their hands have written,
‫ه‬ َ ۡ َََ ‫هُ ه‬
and woe to them for what they earn. ‫ت أيۡدِي ِه ۡم َو َو ۡيل ل ُهم‬ ‫لهم مِما كتب‬
َ ۡ
٧٩ ‫م هِما يَكس ُِبون‬

ٗ ‫ار إل ه ٓا َأيه‬
‫اما‬ ُ ‫ََ ُ ْ َ ََ ه َ ه‬
80. And they say, “The Fire will never ِ ‫وقالوا لن تمسنا ٱلن‬
ٗ َ ‫ه ۡ ُ َٗ ُۡ َ هَ ۡ ُ ۡ َ ه‬
touch us except for a few days.” Say,
“Have you taken a covenant from Allah; ‫ِند ٱَّللِ ع ۡهدا‬ ‫معدودة ْۚ قل أتخذتم ع‬
َ ُ َُ َ َ ُ‫ََ ُۡ َ ه‬
‫ٱَّلل ع ۡه َدهُ ۖۡ ٓۥ أ ۡم تقولون‬
for Allah will never break His covenant,
or are you saying about Allah what you ‫فلن يخل ِف‬
do not know?” َ ََُۡ َ َ ‫ََ ه‬
٨٠ ‫على ٱَّللِ ما لا تعلمون‬

َ َ‫ب َسيئَ ٗة َوأ‬

ۡ ‫ح َٰ َط‬
‫ت بِهِۦ‬ َ ‫بَل َ َٰى َمن َك َس‬
ِ
81. No indeed! Those who do evil and
‫َ َُُٓ ََُْ َ َ ۡ َ ُ ه‬
are surrounded by their sins – they are
the people of the Fire; they will abide ِ ‫خطِيـتهۥ فأو َٰٓلئِك أصحَٰب ٱلن‬
ِۖ‫ار‬
َ َ َ ۡ ُ
٨١ ‫ِيها خَٰل ُِدون‬
therein forever.
‫هم ف‬

82. But those who believe and do َ ‫ِين َء َ ُ ْ َ ُ ْ ه‬

ِ َٰ‫امنوا َوعمِلوا ٱلصَٰل ِح‬
‫ت‬ َ ‫َوٱلهذ‬
َ ‫ب ٱلۡجَ هنةِِۖ ُه ۡم ف‬ َ ‫ك أَ ۡص‬ َ َٰٓ َ ْ ُ
righteous deeds – they are the people
‫ِيها‬ ُ َٰ‫ح‬
of Paradise; they will abide therein ِ ‫أولئ‬
َ َ
٨٢ ‫خَٰل ُِدون‬
forever.
Surah 2 - Al-Baqarah 15 ‫البقرة‬

َ َ َ َۡ َ َ ۡ
83. And [remember] when We took a ‫َوِإذ أخذنا مِيثَٰ َق بَنِ ٓي إ ِ ۡس َرَٰٓءِيل لا‬
covenant from the Children of Israel,
ٗ ۡ َ‫َُُۡ َ ه ه‬
“Do not worship except Allah; be kind ‫ٱَّلل َوبِٱل َوَٰل َِديۡ ِن إ ِ ۡح َسانا‬ ‫تعبدون إِلا‬
ۡ ۡ
َٰ َ ‫َوذِي ٱلۡ ُق ۡرب َ َٰي َوٱل َي َتَٰ َم َٰي َوٱل َم‬
to parents and kindred, and to orphans
and those in need; speak good words ‫سكِي ِن‬
َ ‫ُ ۡ ٗ ََ ُ ْ ه‬ ‫َو ُقولُوا ْ ل ه‬
to people; establish prayer; and give ‫ٱلصل َٰو َة‬ ‫اس حسنا وأقِيموا‬ ِ ‫ِلن‬
Zakah.” But then you turned away ٗ َ ‫ه‬ ‫ََ ُ ْ هَ ُ َ ه‬
paying no heed, except a few of you. ‫ٱلزك َٰو َة ث هم ت َول ۡي ُت ۡم إِلا قل ِيلا‬ ‫وءاتوا‬
َ َ
٨٣ ‫نتم ُّم ۡعرِ ُضون‬ ُ ‫ِنك ۡم َوأ‬ُ ‫م‬

َ ُ َ َ ُ َ َٰ َ َ ۡ َ َ ۡ َ
84. And [remember] when We took a ‫ك ۡم لا ت ۡسفِكون‬ ‫وِإذ أخذنا مِيثق‬
covenant from you that you should
ُ َ
ُ ‫جون أنف َس‬ َ ُ ‫ك ۡم َولَا ُتخر‬
ۡ ُ ‫د َِما ٓ َء‬
neither shed blood of one another, nor ‫كم‬ ِ
expel one another from your homes.
‫نت ۡم‬ُ َ‫مِن د َِيَٰر ُك ۡم ُث هم أَ ۡق َر ۡر ُت ۡم َوأ‬
Then you acknowledged it, and you ِ
َ ُ َ َۡ
bear witness to it. ٨٤ ‫تشهدون‬

ُ ‫نف َس‬ ُ َ َ ُ ُ ۡ َ ٓ َ ُ َٰٓ َ ۡ ُ َ ‫ُ ه‬

85. Then here you are, killing one ‫ك ۡم‬ ‫ثم أنتم هؤلا ِء تقتلون أ‬
another and expelling a group of your
َ ُ ‫يقا م‬ ٗ َ َ ُ ُۡ َ
people from their homes, aiding one ‫ِنكم مِن دِيَٰرِه ِۡم‬ ِ‫وتخرِجون فر‬
ۡ ۡ ۡ َ َ ََ
‫تظَٰ َه ُرون َعل ۡي ِهم بِٱل ِإث ِم َوٱلعد َو َٰ ِن‬
ۡ ُ
another against them in sin and
aggression. And if they come to you as
ُ ُ َ ُ َٰ َ َٰ َ ُ ۡ ُ ُ ۡ َ َ
captives, you ransom them, although ‫ى تفَٰ ُدوه ۡم َوه َو‬ ‫وِإن يأتوكم أسر‬
their expulsion was forbidden to you.
َ ۡ َ َ ُ ‫ك ۡم إ ۡخ َر‬ ُ َۡ َ ٌ ‫َُه‬
Do you then believe in part of the ‫اج ُه ۡمْۚ أف ُتؤم ُِنون‬ ِ ‫محرم علي‬
َ ُ ۡ َ َ ۡ
‫ب َوتكف ُرون ب ِ َب ۡع ٖض‬ َۡ
Scripture and deny another part? Then
what is the recompense for those who ِ َٰ‫بِبع ِض ٱلكِت‬
do so among you except disgrace in ‫ِنك ۡم‬ُ ‫ج َزآ ُء َمن َي ۡف َع ُل َذَٰل َِك م‬ َ ‫َف َما‬
ۡ ُّ َٰ َ َ ۡ ‫ه‬
this life, and on the Day of Resurrection
they will be subjected to the severest ‫ٱلدن َيا ۖۡ َويَ ۡو َم‬ ِ ‫إِلا خ ِۡزي فِي ٱلحيوة‬
َ َ ۡ َ َ َ َ ُّ ُ َ َ ۡ
‫اب َو َما‬ِۗ ِ ‫ٱلقِيَٰمةِ ي َردون إِل َٰٓي أش ِد ٱلعذ‬
torment? For Allah is not unaware of
what you do.
َ ُ َ َ َ ُ‫ه‬
٨٥ ‫ٱَّلل بِغَٰف ٍِل ع هما ت ۡع َملون‬
ۡ ُّ َ َٰ َ َ ۡ ْ ُ َ َ ۡ َ ‫ُ ْ َ َٰٓ َ ه‬
86. These are the people who have ‫ٱلدن َيا‬ ‫أولئِك ٱلذِين ٱشتروا ٱلحيوة‬
ُ ‫بٱٓأۡلخ َِرة ِ َفلَا ُيخَ هف ُف َع ۡن ُه ُم ٱلۡ َع َذ‬
purchased the life of this world for the
Hereafter; their punishment will not be ‫اب‬ ِۖ ِ
lightened, nor will they be helped. َ َُ ُ ۡ ُ ََ
٨٦ ‫ولا هم ينصرون‬
Surah 2 - Al-Baqarah 16 ‫البقرة‬

‫َ َ َ ۡ َ َ ۡ َ ُ َ ۡ َ َٰ َ َ ه‬
87. We gave Moses the Scripture and ‫ب َوقف ۡي َنا‬ ‫ولقد ءاتينا موسي ٱلكِت‬
sent a succession of messengers after
‫ِيسي‬ َ ‫ٱلر ُسل َو َءاتَيۡ َنا ع‬ ُّ ‫ِم ُۢن َب ۡع ِده ِۦ ب‬
him. We gave Jesus, the son of Mary, ِۖ ِ ِ
َ َ َ ۡ
ِ ‫ت َوأيه ۡدنَٰ ُه ب ِ ُر‬ ِ َٰ‫ۡٱب َن َم ۡريَ َم ٱل َبيِن‬
clear signs and strengthened him with
the Holy Spirit. Is it that every time a ‫وح‬
ُۢ ُ
‫ك ۡم َر ُسول ب ِ َما‬ ُ ‫جا ٓ َء‬ َ ‫ٱلۡ ُق ُد ِس أَ َف ُكله َما‬
messenger comes to you [O Israelites]
ِۗ
with something against your desires, ۡ َ ۡ ُ ُ ُ ُ َ َٰٓ َ ۡ َ َ
ۡ‫كبَ ۡر ُتم‬
you become arrogant; some of them ‫لا تهوى أنفسكم ٱست‬
َ ُ َۡ ٗ َ ‫ََ ٗ َ ه‬
٨٧ ‫ففرِيقا كذ ۡب ُت ۡم َوفرِيقا تق ُتلون‬
you rejected, and others you killed?

ُ ‫ف بَل له َع َن ُه ُم ه‬ ُُۡ ُُ ْ ُ َ
88. They say, “Our hearts are ‫ٱَّلل‬ ْۚۚ ُۢ ‫َوقالوا قلوبُ َنا غل‬
wrapped.” Nay, Allah has cursed them
َ ۡ ٗ ََ ُۡ
for their disbelief, little is it that they ٨٨ ‫كف ِره ِۡم فقل ِيلا هما يُؤم ُِنون‬ ِ‫ب‬
believe.
‫ه‬ َ ُ ٓ َ ‫ََه‬
89. Now that there has come to them a ِ‫جا َءه ۡم كِتَٰب م ِۡن عِن ِد ٱَّلل‬ ‫ولما‬
Book from Allah, confirming that which
َُۡ ْ ُ ََ ۡ َُ َ َ
is with them – although they used to ‫ُم َصدِق ل ِما معهم وكانوا مِن قبل‬
ََ ْ َ َ َ ‫َۡ َۡ ُ َ ََ ه‬
‫ِين كف ُروا فل هما‬
pray for victory over the disbelievers in
the past. But when there came to them ‫يستفت ِحون على ٱلذ‬
ُ ََ ْ َ َ ْ ُ َٓ
what they recognize [to be true], they ‫جا َء ُهم هما َع َرفوا كف ُروا بِهِْۚۦ فل ۡع َنة‬
rejected it. May the curse of Allah be
َ ‫كَٰفِر‬َ ۡ ََ ‫ه‬
upon the disbelievers! ٨٩ ‫ين‬ ِ ‫ٱَّللِ على ٱل‬
َ ُ َ ْ َ ۡ ۡ
90. How miserable is the price for ‫بِئ َس َما ٱشت َر ۡوا بِه ِٓۦ أنف َس ُه ۡم أن‬
which they sold their souls – َ َ َ ۡ ُ‫َ ۡ ُُ ْ َٓ َ ََ ه‬
disbelieving in Allah’s revelation out of ‫ٱَّلل َبغ ًيا أن ُين ِزل‬ ‫يكفروا بِما أنزل‬
ٓ َ َ ۡ َ ُ‫ه‬
‫ٱَّلل مِن فضلِهِۦ عَل َٰى َمن يَشا ُء م ِۡن‬
jealous hatred that Allah would send
down His grace to whom He wills of His
َ َ ََ َ َ ََُٓ َ
‫ب‬ ٖ ‫ب عل َٰى غض‬ ٍ ‫عِبادِهِۖۡۦ فباءو بِغض‬
slaves. Thus they have incurred wrath
َ َ َٰ َ ۡ َ
upon wrath, and for the disbelievers
there will be a disgracing punishment. ٩٠ ‫ين َعذاب ُّم ِهين‬ ِ‫ول ِلكفِر‬
91. When it is said to them, “Believe in ُ ‫نز َل ه‬
‫ٱَّلل‬ َ َ‫ِإذا قِي َل ل َ ُه ۡم َءام ُِنوا ْ ب َما ٓ أ‬ َ َ
‫و‬
ِ
what Allah has sent down,” they say, َ َ َ ُ ٓ ۡ ُ ْ ُ َ
“We only believe in what was sent ‫نزل عل ۡي َنا‬ َ ُ
ِ ‫قالوا نؤمِن بِما أ‬
ۡ ٓ َ ُ ۡ
‫َويَكف ُرون ب ِ َما َو َرا َءهُۥ َو ُه َو ٱلحَ ُّق‬
down to us,” and they deny what came
afterwards, although it is the truth
َ ُ َۡ َ ُۡ ٗ
confirming that which is with them. Say, ‫ُم َصدِقا ل َِما َم َع ُه ۡمُۗ قل فل َِم تق ُتلون‬
“Then why did you kill the prophets of
Allah before, if you were truly
believers?”
Surah 2 - Al-Baqarah 17 ‫البقرة‬

‫َ ََٓ ه‬
ُ ‫ٱَّللِ مِن َق ۡب ُل إن ُك‬
‫نتم‬ ِ ‫أۢنبِياء‬
٩١ ‫ِين‬َ ‫ُّم ۡؤ ِمن‬

َ ۡ َ ُّ ُ ٓ َ ‫۞ولَ َق ۡد‬
92. Moses came to you with clear ‫ت‬ِ َٰ‫جا َءكم موس َٰي بِٱل َبيِن‬ َ
ُ َ‫ٱتخَ ۡذ ُت ُم ٱلۡع ِۡج َل ِم ُۢن َب ۡع ِده ِۦ َوأ‬
‫ُه ه‬
signs, yet you took the calf [for worship]
in his absence, while you were ‫نت ۡم‬ ‫ثم‬
َ َ
٩٢ ‫ظَٰل ُِمون‬
wrongdoers.

َ َ َۡ َ َ ۡ َ
ُ ‫ِيثَٰ َق‬
93. And [remember] when We took a ‫ك ۡم َو َرف ۡع َنا‬ ‫وِإذ أخذنا م‬
ُ َٰ‫خ ُذوا ْ َما ٓ َء َات ۡي َن‬ ُ ‫َف ۡو َق‬
covenant from you and We raised
‫كم‬ ُ ‫ور‬َ ‫ٱلط‬ ُّ ‫ك ُم‬
above you the mountain [saying], “Hold
ْ ُ َ ْ ۡ َ ‫ُه‬
‫ٱس َم ُع ۖۡوا قالوا َسم ِۡع َنا َو َع َص ۡي َنا‬
firmly to what We have given you and
obey,” they said, “We hear and ‫بِقوة ٖ و‬
ۡ ۡ ُ َ ۡ ۡ ُ ُ ْ ُ ُۡ
disobey.” The love of [worshiping] the
ْۚ‫َوأش ِربوا فِي قلوب ِ ِه ُم ٱلعِجل بِكف ِرهِم‬
َ ‫ُق ۡل ب ۡئ َس َما يَأۡ ُم ُر ُكم به ِٓۦ إ‬
calf was engraved in their hearts
‫ك ۡم إِن‬ ُ ‫يم َٰ ُن‬
because of their disbelief. Say, “How ِ ِ ِ
wretched is what your faith enjoins you, َ ۡ ُّ ُ ُ
if you are believers!” ٩٣ ‫كنتم مؤ ِمن ِين‬

94. Say, “If the Home of the Hereafter ‫ٱلد ُار ٱٓأۡلخ َِر ُة‬
‫ك ُم ه‬ُ َ‫ت ل‬ ۡ َ‫ُق ۡل إن َكان‬
ِ
with Allah is only for you [O Israelites]
‫ه‬ ُ ٗ َ َ ‫َ ه‬
among all humans, then wish for death ‫اس‬ ِ ‫ون ٱلن‬ ِ ‫عِند ٱَّللِ خال ِصة مِن د‬
َ ‫نت ۡم َص َٰ ِدق‬ ُ ‫ت إن ُك‬ َ َۡۡ ْ ‫َََه‬
ِ ‫فتمن ُوا ٱلمو‬
if you are truthful.”
٩٤ ‫ِين‬

ۡ َۡ ۡ َ ‫ََ ََ َهُۡ َََ َ َ ه‬

95. But they will never wish for that ْۚ‫ولن يتمنوه أبدُۢا بِما قدمت أيدِي ِهم‬
‫َ ه ُ َ ُ ُۢ ه‬
because of what their hands have sent
َ ‫ٱلظَٰلِم‬
٩٥ ‫ِين‬
forth. And Allah is All-Knowing of the ِ ‫وٱَّلل عل ِيم ب‬
wrongdoers.
َ َ َ ِ ‫ٱلن‬
ٖ ‫اس عل َٰى ح َي َٰوة‬ ‫َول َ َتج َد هن ُه ۡم أَ ۡح َر َص ه‬
96. And you will surely find them the
ِ
most greedy people for life, even more َۡ ۡ ُ ُ َ َ ُّ َ َ ْ ُ َ ۡ َ َ ‫َ َ ه‬
than the polytheists. Each one of them ‫ومِن ٱلذِين أشرك ْۚوا يود أحدهم لو‬
ُ ََۡ
ِ ‫ُي َع هم ُر ألف َس َن ٖة َو َما ه َو ب ِ ُم َز ۡح ِز‬
wishes to have a life of a thousand
years. Even if they were granted such ‫حهِۦ‬
a long life, it would not save them from ُ ‫ٱَّلل بَ ِص‬
‫ير ُۢ ب ِ َما‬ ُ ‫م َِن ٱلۡ َع َذاب أَن ُي َع هم َر ُۗ َو ه‬
ِ
َ ُ
the punishment; for Allah is All-Seeing
of what they do. ٩٦ ‫َي ۡع َملون‬
Surah 2 - Al-Baqarah 18 ‫البقرة‬

‫َ َ ه‬ ٗ ُ َ َ َ َ ُۡ
97. Say [O Prophet], “Whoever is an ‫جبۡ ِريل فإِن ُهۥ‬ ِ ‫قل من كان عدوا ل ِـ‬
enemy to Gabriel – it is he who brings
ٗ ‫َ َۡ َ ۡ ه‬ َ َ
down this [Qur’an] to your heart by ‫ن هزل ُهۥ عَل َٰى قلبِك بِإِذ ِن ٱَّللِ ُم َصدِقا‬
Allah’s permission, confirming what
َٰ ‫ل َِما َبي ۡ َن يَ َديۡهِ َو ُه ٗدى َوبُ ۡش َر‬
‫ى‬
came before it, and a guidance and
glad tidings for the believers.” َ ‫ل ِلۡ ُم ۡؤ ِمن‬
٩٧ ‫ِين‬
َ َٰٓ َ َ َ ‫َ َ َ َ ُ ٗ ه‬
98. Whoever is an enemy to Allah and ‫لئِكتِهِۦ‬ ‫من كان عدوا َِّللِ وم‬
His angels and messengers, and to
َ ‫ِيكى َٰ َل َفإ هن ه‬ َ َ َ ۡ َ َُُ
Gabriel and Michael – then Allah is ‫ٱَّلل‬ ِ ‫جب ِريل وم‬ ِ ‫ورسلِهِۦ و‬
indeed an enemy to the disbelievers. َ ‫كَٰفِر‬َ ۡ ُ َ
٩٨ ‫ين‬ ِ ‫عدو ل ِل‬

َ َ َ َ ٓ َۡ َ ۡ َََ
99. We have sent down to you clear ‫ت َبي ِ َنَٰتِٖۖ َو َما‬ ِۭ َٰ ‫ولقد أنزل َنا إِل ۡيك ءاي‬
َ ُ َۡ ‫ٓ ه‬
proofs, and none will reject them
ُ ۡ
except the evildoers. ٩٩ ‫يَكف ُر ب ِ َها إِلا ٱلفَٰسِقون‬
َ َ ‫ْ َ ٗ ه‬ َ ‫َ ُه‬
100. Is it that every time they ratify a ‫أ َوكل َما ع َٰ َه ُدوا ع ۡهدا ن َبذهُۥ ف ِريق‬
covenant, a party of them cast it aside?
َ ۡ َ َ ۡ َ ۡ
In fact, most of them do not believe. ١٠٠ ‫م ِۡن ُهم بَل أكث ُر ُه ۡم لا يُؤم ُِنون‬

‫ه‬ ُ ٓ َ ‫َول َ هما‬

101. And when a messenger from Allah ِ‫جا َءه ۡم َر ُسول م ِۡن عِن ِد ٱَّلل‬
came to them – confirming what was
َ َ َ
with them, a party of the People of the ‫ُم َصدِق ل َِما َم َع ُه ۡم ن َبذ ف ِريق م َِن‬
ٓ ‫ه َ ُ ُ ْ ۡ َ َٰ َ َ َٰ َ ه‬
‫ب ٱَّللِ َو َرا َء‬
Book cast Allah’s Scripture behind their
backs as if they did not know. ‫ٱلذِين أوتوا ٱلكِتب كِت‬
َ ََُۡ َ ۡ ُ‫ۡ ََه‬ ُ
١٠١ ‫ظ ُهورِهِم كأنهم لا يعلمون‬
ۡ ََ ُ َ ‫َ هَُ ْ َ َُۡ ْ ه‬
102. They followed what was recited by ‫ك‬ِ ‫ِين عل َٰى ُمل‬ ‫وٱتبعوا ما تتلوا ٱلشيَٰط‬
the devils during the kingdom of َ َ َ َ َ
Solomon. It was not Solomon who ‫ُسل ۡي َم َٰ َنۖۡ َو َما كف َر ُسل ۡي َم َٰ ُن َولَٰك هِن‬
disbelieved, but the devils disbelieved, َ ‫ٱلن‬ ‫ون ه‬ َ ُ َ ُ ْ ُ َ َ َ َٰ َ ‫ه‬
teaching people magic and that which ‫اس‬ ‫ٱلشيطِين كفروا يعل ِم‬
َ َۡ َ ۡ َ َ ُ ََٓ َ ۡ
was revealed to the two angels Hārūt ‫نزل عَلى ٱل َملكي ِن ب ِ َبابِل‬ ِ ‫ٱلسِحر وما أ‬
and Mārūt in Babylon. But these two
‫ان م ِۡن‬ َ َُ ََ َ ََ َ َ
angels did not teach anyone without ِ ‫هَٰ ُروت وم َٰ ُروتْۚ وما يعل ِم‬
telling them, “We are only a test, so do ََ َۡ ‫ُ َٓ ه‬
‫ح هت َٰي َيقولا إِن َما نح ُن ف ِۡت َنة فلا‬َ ‫حد‬ َ َ
not disbelieve.” Yet they would learn ٍ ‫أ‬
َ ُ َ َ ‫َ ۡ ُ َ ه‬
from them what would cause ‫تكف ۡر ۖۡ ف َي َت َعل ُمون م ِۡن ُه َما َما ُيف ِرقون‬
َۡ َ َۡۡ ََۡ
separation between a man and his
wife. But they could not harm anyone ‫جهِْۚۦ َو َما ُهم‬
ِ ‫بِهِۦ بين ٱلمر ِء وزو‬
except by Allah’s permission. They
Surah 2 - Al-Baqarah 19 ‫البقرة‬

‫ۡ َ َ ه ۡ ه‬ َ ‫ب َضآر‬
would learn what harmed them and did ِْۚ‫ح ٍد إِلا بِإِذ ِن ٱَّلل‬ ‫ين بِهِۦ مِن أ‬ ِ ِ
not benefit them, although they already
َ
ۡ ُُ َ َ ُ ُ
ۡ ُّ َ َ َ ‫ه‬ َََ
knew that whoever gets into it would ْۚ‫َويتعل ُمون ما يضرهم َولا ينفعهم‬
َ َ ۡ َ ْ ََ
‫َولق ۡد َعل ُِموا ل َم ِن ٱشت َرى َٰ ُه َما ل ُهۥ فِي‬
not have any share in the Hereafter.
How terrible was the price for which
ْ ۡ َ َ َ َ ۡ َ َ َٰ َ َ ۡ َ
they sold themselves, if only they ‫ٱٓأۡلخِرة ِ مِن خل ٖق ول ِبئس ما شروا‬
َ َ ْ ُ َ َ ُ َ
knew!
١٠٢ ‫بِه ِٓۦ أنف َس ُه ۡمْۚ ل ۡو كانوا َي ۡعل ُمون‬

ُ َ ْ َ ‫َ َۡ َه ُ ۡ َ َ ْ ه‬
103. If only they had believed and ‫ام ُنوا َوٱتق ۡوا ل َمثوبَة م ِۡن‬ ‫ولو أنهم ء‬
َ َ ْ ُ َ ‫ه َ ه‬
feared Allah, they would have had a
better reward from Allah, if only they ١٠٣ ‫عِن ِد ٱَّللِ خيۡرْۚ ل ۡو كانوا َي ۡعل ُمون‬
knew!
ْ ُ ُ َ َ ْ َ َ َ ‫َ َ ُّ َ ه‬
104. O you who believe, do not say, ‫ام ُنوا لا تقولوا َرَٰع َِنا‬ ‫يأيها ٱلذِين ء‬ َٰٓ
“Rā‘inā.” [consider our situation!] But َ ۡ َ ْ َُ ۡ َ َۡ ُ ْ ُ َُ
‫ين‬ َ ‫كَٰفِر‬ ‫وقولوا ٱنظرنا وٱسمع ُۗوا ول ِل‬
say, “Unzhurnā,” [wait for us!] and ِ
listen. And for the disbelievers there َ ٌ َ َ
will be a painful torment. ١٠٤ ‫اب أل ِيم‬‫عذ‬

َۡ ْ َ َ َ ‫ه َ َ ُّ ه‬
105. Neither those who disbelieved ‫ِين كف ُروا م ِۡن أه ِل‬ ‫ما يود ٱلذ‬
from the People of the Book nor the َ‫َ َ َُه‬ ۡ ۡ َ َ ۡ
polytheists wish that your Lord sends ‫ب َولا ٱل ُمش ِرك ِين أن ينزل‬ ِ َٰ‫ٱلكِت‬
down any good to you [O Muslims]. But ُ ‫ك ۡم َو ه‬ ُ ‫ه‬ َۡ ۡ ُ َۡ َ
Allah chooses for His mercy whom He ‫ٱَّلل‬ ْۚ ِ ‫عليكم مِن خي ٖر مِن رب‬
ُ ُ‫َ ََ ُٓ َ ه‬ َۡ َۡ
wills, for Allah is the possessor of great ‫ٱَّلل ذو‬ ‫يخ َت ُّص ب ِ َرحمتِهِۦ من يشاء ْۚ و‬
bounty. ۡ ۡ َۡ
١٠٥ ‫ٱلفض ِل ٱل َعظِي ِم‬
َۡ ُ َ ۡ َ َ َ
106. We do not abrogate a verse or ‫ت‬ِ ‫نسخ م ِۡن َءايَ ٍة أ ۡو ننس َِها نأ‬ ‫۞ما ن‬
cause it to be forgotten except that We َ َ َ َ ٓ َ ٓ
َ ‫ِبخَيۡر م ِۡن َها أ ۡو م ِۡثل َِها ُۗ أل ۡم َت ۡعل ۡم أ هن ه‬
bring a better one or similar to it. Do ‫ٱَّلل‬ ٖ
you not know that Allah is Most ٌ َ ۡ َ ُ َٰ َ َ
Capable of all things? ١٠٦ ‫على ك ِل شي ٖء قدِير‬

107. Do you not know that to Allah َ ‫ك ه‬

ِ َٰ ‫ٱلسم َٰ َو‬
‫ت‬ َ ‫َأل َ ۡم َت ۡعلَ ۡم أَ هن ه‬
ُ ۡ‫ٱَّلل ل َ ُهۥ ُمل‬
ُ َ َ َ ِ ‫َوٱل ۡ َأ‬
belongs the dominion of the heavens
‫ه‬ ُ
and earth, and that you have no ‫ون ٱَّللِ مِن‬ ِ ‫ۡرض وما لكم مِن د‬ ِۗ
protector or supporter besides Allah? َ ََ َ
١٠٧ ‫ير‬
ٍ ‫ول ِ ٖي ولا ن ِص‬
Surah 2 - Al-Baqarah 20 ‫البقرة‬

108. Or would you like to question your ُ َ‫ون أَن ت َ ۡس َـلُوا ْ َر ُسول‬
‫ك ۡم‬
َ ُ ُ َۡ
‫أم ترِيد‬
Messenger as Moses was questioned
ُ َ َ َ َ
before? Whoever exchanges faith for ‫ك َما ُسئِل ُموس َٰي مِن ق ۡبل ُۗ َو َمن‬
‫َََ ه ۡ ُ ۡ َ ۡ َ ََ َ ه‬
‫يم َٰ ِن فق ۡد ضل‬
disbelief has indeed strayed from the
sound path. ‫يتبد ِل ٱلكفر بِٱل ِإ‬
١٠٨ ‫يل‬ ‫َ َٓ َ ه‬
ِ ِ ‫سواء ٱلسب‬
َ َ ۡ َۡ ۡ َ ‫َه‬
109. Many of the people of the Book ‫ب ل ۡو‬ ِ َٰ‫ود كث ِير مِن أه ِل ٱلكِت‬
ً ‫ِك ۡم ُك هف‬
wish they could turn you back to
‫ارا‬ ُ ‫يمَٰن‬ َ ‫كم ِم ُۢن َب ۡع ِد إ‬ ُ َ‫يَ ُر ُّدون‬
disbelief after you have believed, out of ِ
ُ َ ٗ َ
‫س ِهم ِم ُۢن َب ۡع ِد َما‬ ِ ‫ح َسدا م ِۡن عِن ِد أنف‬
the envy in their hearts, after the truth
has become evident to them. But
ْ ُ َ ۡ َ ْ ُ ۡ َ ُّ َ ۡ ُ ُ َ َ ‫َ َ ه‬
pardon and overlook until Allah passes ‫تبين لهم ٱلحق ۖۡفٱعفوا وٱصفحوا‬
His decree, for Allah is Most Capable
ُ ََ َ‫َ ه َۡ َ هُ َۡ ٓ ه ه‬
of all things. ‫حت َٰي يأتِي ٱَّلل بِأم ِرهُِۗۦ إِن ٱَّلل عل َٰى ك ِل‬
َ َ
١٠٩ ‫ش ۡي ٖء قدِير‬
َ ‫َ َ ُ ْ ه َ َٰ َ َ َ ُ ْ ه‬
110. And establish prayer and give ‫ٱلزك َٰو َة ْۚ َو َما‬ ‫وأقِيموا ٱلصلوة وءاتوا‬
َ ُ َ ْ ُ َُ
zakah. Whatever good you send forth
ُ ‫خيۡر تج ُد‬ َ ۡ ُ
for yourselves, you will find it with ‫وه‬ ِ ٖ ‫تقدِموا ل ِأنفسِكم مِن‬
َ ُ َ َ ‫ٱَّللُِۗ إ هن ه‬
‫َ ه‬
‫ٱَّلل ب ِ َما ت ۡع َملون‬
Allah, for Allah is All-Seeing of what
you do. ِ ‫عِند‬
١١٠ ‫بَ ِصير‬
َ َ ‫ََ ُ ْ َ َۡ َُ ۡ َ ه‬
111. And they say, “None will enter ‫خل ٱلجَ هنة إِلا َمن كان‬ ‫وقالوا لن يد‬
Paradise except a Jew or a Christian.” ۡ ُ ۡ ُ ُّ َ َ َ ۡ َٰ َ َٰ َ َ ۡ َ ً ُ
That is their wishful thinking. Say, ‫ى ت ِلك أمانِيهمُۗ قل‬ ِۗ ‫هودا أو نصر‬
“Produce your proof, if you are truthful.” ُ ‫ك ۡم إن ُك‬
‫نت ۡم‬
ُ َ َٰ َ ۡ ُ ْ ُ َ
‫هاتوا برهن‬
ِ
١١١ ‫ِين‬َ ‫َص َٰ ِدق‬

ُۡ ‫ه‬ َ َ َ
112. On the contrary, whoever submits ‫بَل َٰى َم ۡن أ ۡسل َم َو ۡج َه ُهۥ َِّللِ َو ُه َو محسِن‬
ٌ َ َ َ ‫َفل َ ُه ٓۥ أَ ۡج ُر ُهۥ ع‬
himself to Allah and is a doer of good
will have his reward with his Lord. They ‫ِند َربِهِۦ َولا خ ۡوف‬
َ ُ َۡ َ َ
١١٢ ‫َعل ۡي ِه ۡم َولا ُه ۡم يح َزنون‬
will have no fear, nor will they grieve.

َ َٰ َ َٰ َ ‫ه‬
‫ى عَل َٰى‬ ۡ َ ُ ۡ َ‫َو َقال‬
113. The Jews say, “The Christians ‫ت ٱلنصر‬ ِ ‫ت ٱل َي ُهود لي َس‬ ِ
have nothing to stand on” and the َ َ َ
ۡ َٰ ‫ٱلن َص َٰ َر‬ َ
Christians say, “The Jews have nothing ِ ‫ى لي َس‬
‫ت‬ ‫ت ه‬ِ ‫ش ۡي ٖء َوقال‬
to stand on,” although they both recite
Surah 2 - Al-Baqarah 21 ‫البقرة‬

َ ُ َ َ ُ ُ َۡ
the Scripture. And those [pagans] who ‫ود عَل َٰى ش ۡي ٖء َو ُه ۡم َي ۡتلون‬ ‫ٱليه‬
have no knowledge say something َ َ ‫ۡ َ َ َ َ َ َ َ ه‬
similar. Allah will judge between them ‫ٱلكِتَٰبُۗ كذَٰل ِك قال ٱلذِين لا‬
ُ ۡ‫ٱَّلل َيح‬ َ ََُۡ
ُ ‫ون م ِۡث َل َق ۡولِه ۡم َف ه‬
‫ك ُم‬
on the Day of Resurrection concerning
that over which they used to differ. ْۚ ِ ‫يعلم‬
ْ ُ َ َ ۡ
ِ‫بَيۡ َن ُه ۡم يَ ۡو َم ٱلق َِيَٰ َمةِ فِيما كانوا فِيه‬
َ ُ َۡ
١١٣ ‫يخ َتل ِفون‬
َ ‫ه‬ َ
114. Who does greater wrong than the ‫ج َد ٱَّللِ أن‬ ِ ‫س‬َٰ َ ‫َو َم ۡن أ ۡظلَ ُم م هِمن هم َن َع َم‬
one who prevents Allah’s name to be
mentioned in His mosques and strives
ٓ َ
ْۚ ‫ٱس ُم ُهۥ َو َس َع َٰي فِي خ َراب ِ َها‬
ۡ ‫ِيها‬ َ ‫يُ ۡذ َك َر ف‬
for their destruction? Such people do ‫َُْ َ َ َ َ َُ ۡ َ َ ۡ ُ ُ َٓ ه‬
not deserve to enter them except in ‫خلوها إِلا‬ ‫أو َٰٓلئِك ما كان لهم أن يد‬
َ ۡ ُّ َ َ َٓ
fear. There is a disgrace for them in ‫ٱلدن َيا خ ِۡزي َول ُه ۡم فِي‬ ‫ِينْۚ ل ُه ۡم فِي‬ ‫خائِف‬
ٌ ‫ٱٓأۡلخ َِرة ِ َع َذ‬
this world and a great punishment in
the Hereafter. ١١٤ ‫اب َعظِيم‬
ْ ُّ َ ُ َ َ ۡ َ َ ُ ۡ َ ۡ َ ُ ۡ َ ۡ ‫َ ه‬
115. To Allah belong the east and the ‫ب فأينما تولوا‬ ْۚ ‫و َِّللِ ٱلمش ِرق وٱلمغ ِر‬
‫ََه َ ۡ ُ ه‬
west; wherever you turn, there is the
َ ‫ٱَّللِ إ هن ه‬
١١٥ ‫ٱَّلل َوَٰس ٌِع َعل ِيم‬
Face of Allah. For Allah is All- ِ ْۚ ‫فثم وجه‬
Encompassing, All-Knowing.
َ ‫ٱَّلل َول َ ٗداُۗ ُس ۡب‬ ‫ََ ُ ْ ه‬
ُ ‫ٱتخَ َذ ه‬
116. They say, “Allah has taken a son.” ‫حَٰ َن ُه ۖۡۥ بَل‬ ‫وقالوا‬
Glory be to Him! Rather, to Him ‫ُ ُه‬ َۡ َ َ َ ‫ه‬ ‫ه‬
belongs all that is in the heavens and ‫ۡرضِۖ كل لهۥ‬ ِ ‫ت وٱلأ‬ ِ َٰ ‫ل ُهۥ َما فِي ٱلسمَٰو‬
َ َ
١١٦ ‫قَٰن ُِتون‬
earth – all are devoutly obedient to
Him.
َ َ َ َۡ َ ‫ِيع ه‬
117. The Originator of the heavens and ‫ۡرضِۖ َوِإذا قض َٰٓي‬ ِ َٰ ‫ٱلسم َٰ َو‬
ِ ‫ت َوٱلأ‬ ُ ‫بَد‬
earth. When He decrees a matter, He
ُ َ ُ ُ ‫َ َ ه‬
only says to it, “Be,” and it is. ‫أ ۡم ٗرا فإ ِن َما َيقول ل ُهۥ كن‬
ُ ُ َ
١١٧ ‫ف َيكون‬
َ َ َ َ َ َ َ ‫ََ َ ه‬
118. Those who have no knowledge ‫ِين لا َي ۡعل ُمون ل ۡولا يُكل ُِم َنا‬ ‫وقال ٱلذ‬
ۡ
َ ‫ٱَّلل أَ ۡو تَأت‬
َ ‫ِينا ٓ َءايَة ُۗ َك َذَٰل َِك َق َال ٱلهذ‬
say, “If only Allah would speak to us or
a sign be given to us.” Those who ‫ِين‬ ُ‫ه‬
came before them said similar words.
‫ت‬ َٰ َ َ ‫مِن َق ۡبل ِ ِهم م ِۡث َل َق ۡول ِ ِه ۡمۘ ت‬
ۡ ‫ش َب َه‬
Their hearts are all alike. We have
َ َ ‫َ ۡ هه‬ ُُ
made the signs clear to people who ‫ت ل ِق ۡو ٖم‬ ِ َٰ ‫قلوبُ ُه ۡمُۗ قد بَينا ٱٓأۡلي‬
have sure faith.
َ
١١٨ ‫يُوق ُِنون‬
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possession, and, at the same time, a gift from above. A little simple
reasonable teaching may help. But let us beware of much talk. “Have
you quite finished, mother?” said a bright little girl of five in the most
polite way in the world. She had listened long to her mother’s
sermonising, and had many things on hand. A wise word here and
there may be of use, but much more may be done by carefully
hindering each “defect of its quality” from coming into play. Give the
ill weeds no room to grow. Then, again, the defect may often be
reclaimed and turned back to feed the quality itself. The ambitious
boy’s love of power may be worked into a desire to win by love his
restive little brother. The passion of the loving girl may be made to
include all whom her mother loves.
There is another aspect of the subject of heredity and the duties it
entails. As the child of long lineage may well inherit much of what
was best in his ancestors—fine physique, clear intellect, high moral
worth—so also he has his risks. As some one puts it, not all the
women have been brave, nor all the men chaste. We know how the
tendency to certain forms of disease runs in families. Temper and
temperament, moral and physical nature alike, may come down with
a taint. An unhappy child may, by some odd freak of nature, appear
to have left out the good and taken into him only the unworthy. What
can the parents do in such a case? They may not reform him—
perhaps that is beyond human skill and care, once he has become
all that is possible to his nature—but transform him, so that the being
he was calculated to become never develops at all; but another
being comes to light blest with every grace of which he had only the
defect. This brings us to a beneficent law of nature, which underlies
the whole subject of early training, and especially so this case of the
child whose mother must bring him forth a second time into a life of
beauty and harmony. To put it in an old form of words—the words of
Thomas à Kempis—what seems to me the fundamental law of
education is no more than this: “Habit is driven out by habit.” People
have always known that “Use is second nature,” but the reason why,
and the scope of the saying, these are discoveries of recent days.
A child has an odious custom, so constant, that it is his quality, will
be his character if you let him alone; he is spiteful, he is sly, he is
sullen. No one is to blame for it; it was born in him. What are you to
do with such inveterate habit of nature? Just this; treat it as a bad
habit, and set up the opposite good habit. Henry is more than
mischievous; he is a malicious little boy. There are always tears in
the nursery, because, with “pinches, nips, and bobs,” he is making
some child wretched. Even his pets are not safe; he has done his
canary to death by poking at it with a stick through the bars of its
cage; howls from his dog, screeches from his cat, betray him in
some vicious trick. He makes fearful faces at his timid little sister;
sets traps with string for the housemaid with her water-cans to fall
over; there is no end to the malicious tricks, beyond the mere
savagery of untrained boyhood, which come to his mother’s ear.
What is to be done? “Oh, he will grow out of it!” say the more hopeful
who pin their faith to time. But many an experienced mother will say,
“You can’t cure him; what is in will out, and he will be a pest to
society all his life.” Yet the child may be cured in a month if the
mother will set herself to the task with both hands and set purpose;
at any rate, the cure may be well begun, and that is half done.
Let the month of treatment be a deliciously happy month to him,
he living all the time in the sunshine of his mother’s smile. Let him
not be left to himself to meditate or carry out ugly pranks. Let him
feel himself always under a watchful, loving, and approving eye.
Keep him happily occupied, well amused. All this, to break the old
custom which is assuredly broken when a certain length of time goes
by without its repetition. But one habit drives out another. Lay new
lines in the old place. Open avenues of kindness for him. Let him
enjoy, daily, hourly, the pleasure of pleasing. Get him into the way of
making little plots for the pleasure of the rest—a plaything of his
contriving, a dish of strawberries of his gathering, shadow rabbits to
amuse the baby; take him on kind errands to poor neighbours,
carrying and giving of his own. For a whole month the child’s whole
heart is flowing out in deeds and schemes and thoughts of loving-
kindness, and the ingenuity which spent itself in malicious tricks
becomes an acquisition to his family when his devices are
benevolent. Yes; but where is his mother to get time in these
encroaching days to put Henry under special treatment? She has
other children and other duties, and simply cannot give herself up for
a month or a week to one child. If the boy were ill, in danger, would
she find time for him then? Would not other duties go to the wall, and
leave her little son, for the time, her chief object in life? Now here is a
point all parents are not enough awake to—that mental and moral
ailments require prompt, purposeful, curative treatment, to which the
parents must devote themselves for a short time, just as they would
to a sick child. Neither punishing him nor letting him alone—the two
lines of treatment most in favour—ever cured a child of any moral
evil. If parents recognised the efficacy and the immediate effect of
treatment, they would never allow the spread of ill weeds. For let this
be borne in mind, whatever ugly quality disfigures the child, he is but
as a garden overgrown with weeds, the more prolific the weeds, the
more fertile the soil; he has within him every possibility of beauty of
life and character. Get rid of the weeds and foster the flowers. It is
hardly too much to say that most of the failures in life or character
made by man or woman are due to the happy-go-lucky philosophy of
the parents. They say, “The child is so young; he does not know any
better; but all that will come right as he grows up.” Now, a fault of
character left to itself can do no other than strengthen.
An objection may be raised to this counsel of short and
determined curative treatment. The good results do not last, it is
said; a week or two of neglect, and you lose the ground gained:
Henry is as likely as ever to grow up of the “tiger” order, a Steerforth
or a Grandcourt. Here science comes to help us to cheerful certainty.
There is no more interesting subject of inquiry open just now than
that of the interaction between the thoughts of the mind and the
configuration of the brain. The fair conclusion appears to be that
each is greatly the cause of the other; that the character of the
persistent thoughts actually shapes the cerebrum, while on the
configuration of this organ depends in turn the manner of thoughts
we think. Now, thought is, for the most part, automatic. We think,
without intention or effort, as we have been accustomed to think, just
as we walk or write without any conscious arrangement of muscles.
Mozart could write an overture, laughing all the time at the little jokes
his wife made to keep him awake; to be sure he had thought it out
before, and there it was, ready to be written; but he did not
consciously try for these musical thoughts, they simply came to him
in proper succession. Coleridge thought “Kubla Khan” in his sleep,
and wrote it when he awoke; and, indeed, he might as well have
been asleep all the time for all he had to do with the production of
most of his thoughts.
“Over the buttons she falls asleep,
And stitches them on in a dream,”—

is very possible and likely. For one thing which we consciously set
ourselves to think about, a thousand words and acts come from us
every day of their own accord; we don’t think of them at all. But all
the same, only a poet or a musician could thus give forth poetry or
music, and it is the words and acts which come from us without
conscious thought which afford the true measure of what we are.
Perhaps this is why such serious weight is attached to our every “idle
word”—words spoken without intention or volition.
We are getting, by degrees, to Henry and his bad habits.
Somehow or other, the nervous tissue of the cerebrum “grows to” the
thoughts that are allowed free course in the mind. How, Science
hardly ventures to guess as yet; but, for the sake of illustration, let us
imagine that certain thoughts of the mind run to and fro in the
nervous substance of the cerebrum until they have made a way
there: busy traffic in the same order of thoughts will always be kept
up, for there is the easy way for them to run in. Now, take the child
with an inherited tendency to a resentful temper: he has begun to
think resentful thoughts: finds them easy and gratifying; he goes on;
evermore the ugly traffic becomes more easy and natural, and
resentfulness is rapidly becoming himself, that trait in his character
which people couple with his name.
But one custom overcomes another. The watchful mother sets up
new tracks in other directions; and she sees to it, that while she is
leading new thoughts through the new way, the old, deeply worn
“way of thinking” is quite disused. Now, the cerebrum is in a state of
rapid waste and rapid growth. The new growth takes shape from the
new thoughts: the old is lost in the steady waste, and the child is
reformed, physically as well as morally and mentally. That the
nervous tissue of the cerebrum should be thus the instrument of the
mind need not surprise us when we think how the muscles and joints
of the tumbler, the vocal organs of the singer, the finger-ends of the
watchmaker, the palate of the tea-taster, grow to the uses they are
steadily put to; and, much more, both in the case of brain and of
bodily organs, grow to the uses they are earliest put to.
This meets in a wonderful way the case of the parent who sets
himself to cure a moral failing. He sets up the course of new
thoughts, and hinders those of the past, until the new thoughts shall
have become automatic and run of their own accord. All the time a
sort of disintegration is going on in the place that held the disused
thoughts; and here is the parent’s advantage. If the boy return (as,
from inherited tendency, he still may do) to his old habits of thought,
behold there is no more place for them in his physical being; to make
a new place is a work of time, and in this work the parent can
overtake and hinder him without much effort.
Here, indeed, more than anywhere, “Except the Lord build the
house, they labour but in vain that build it;” but surely intelligent co-
operation in this divine work is our bounden duty and service. The
training of the will, the instruction of the conscience, and, so far as it
lies with us, the development of the divine life in the child, are carried
on simultaneously with this training in the habits of a good life; and
these last will carry the child safely over the season of infirm will,
immature conscience, until he is able to take, under direction from
above, the conduct of his life, the moulding of his character into his
own hands. It is a comfort to believe that there is even a material
register of our educational labours being made in the very substance
of the child’s brain; and, certainly, here we have a note of warning as
to the danger of letting ill ways alone in the hope that all will come
right by-and-by.
Some parents may consider all this as heavy hearing; that even to
“think on these things” is enough to take the joy and
spontaneousness out of their sweet relationship; and that, after all,
parents’ love and the grace of God should be sufficient for the
bringing up of children. No one can feel on this subject more sincere
humility than those who have not the honour to be parents; the
insight and love with which parents—mothers most so—are blest, is
a divine gift which fills lookers-on with reverence, even in many a
cottage home; but we have only to observe how many fond parents
make foolish children to be assured that something more is wanted.
There are appointed ways, not always the old paths, but new ones,
opened up step by step as we go. The labour of the mother who sets
herself to understand her work is not increased, but infinitely
lightened; and as for life being made heavy with the thought of these
things, once make them our own, and we act upon them as naturally
as upon such knowledge—scientific also—as, loose your hold of a
cup—and it falls. A little painstaking thought and effort in the first
place, and all comes easy.
 CHAPTER X

BIBLE LESSONS
“The history of England is now reduced to a game at cards,—the problems of
mathematics to puzzles and riddles.... There wants but one step further, and the
Creed and Ten Commandments may be taught in the same manner, without the
necessity of the grave face, deliberate tone of recital, and devout attention hitherto
exacted from the well-governed childhood of this realm.”—Waverley.

That parents should make over the religious education of their

children to a Sunday-school is, no doubt, as indefensible as if they
sent them for their meals to a table maintained by the public bounty.
We “at home” plead “not guilty” to this particular count. Our Sunday-
schools are used by those toil-worn and little-learned parents who
are willing to accept at the hands of the more leisured classes this
service of the religious teaching of their children. That is, the
Sunday-school is, at present, a necessary evil, an acknowledgment
that there are parents so hard pressed that they are unable for their
first duty. Here we have the theory of the Sunday-school—the
parents who can, teach their children at home on Sunday, and
substitutes step in to act for those who can not. It is upon this
delightful theory of the Sunday-school that a clergyman[7] at the
Antipodes has taken action. Never does it appear to occur to him
that the members of the upper and middle classes do not need to be
definitely and regularly instructed in religion—“from a child.” His
contention is, only, that such children should not be taught at
Sunday-school, but at home, and by their parents; and the main
object of his parochial “Parents’ Union” is to help parents in this
work. These are some of the rules:—
1. The object of the Union shall be to unite, strengthen, and assist
fathers and mothers in the discharge of their parental duties.
 2. Members shall be pledged, by the fact of their joining, to
supervise the education of their own children, and to urge the
responsibility of the parental relationship upon other parents.
3. Lesson sketches shall be furnished monthly to each family in
connection with the Union.
4. Members shall bring their children to the monthly catechising,
and sit with them, &c., &c.
Probably the “lesson-sketches” are to secure that the children do
just such Bible-lessons at home with their parents on Sunday as they
have hitherto done at the Sunday-school with teachers.
It seems to be contemplated that parents of every class will
undertake their proper duties in this matter, and that the Sunday-
school may be allowed to drop, the clergyman undertaking instead to
ascertain, by means of catechising, that certain work is done month
by month.
The scheme seems full of promise. Nothing should do more to
strengthen the bonds of family life than that the children should learn
religion at the lips of their parents; and, to grow up in a church which
takes constant heed of you from baptism or infancy, until, we will not
say confirmation, but through manhood and womanhood, until the
end, should give the right tone to corporate life.
No doubt we have parishes, and even whole denominations, in
which the young people are taken hold of from first to last; but then it
is by clergy, teachers, class leaders, and so on; and all parents do
not regard it as an unmixed blessing that the most serious part of
their children’s training should be undertaken by outsiders. The thing
that seems most worthy of imitation in this Australian movement is,
that parents themselves are recognised as the fit instructors of their
children in the best things, and that they are led to acknowledge
some responsibility to the Church with regard to the instruction they
give.
But do we manage these things so well “at home” that we have no
occasion to look about us for hints? It may be in the memories of
some of us, that in May 1889, a Committee of the House of Laymen
for the Province of Canterbury was appointed to examine into the
religious education of the upper and middle classes.[8] The
committee considered that they might obtain a good basis for their
investigations by examining into the religious knowledge of boys
entering school. They sent a paper of inquiries to sixty-two head-
masters, most of whom sent replies; and from these replies the
committee were led to conclude that, “for the most part, the standard
of religious education attained by boys before going to school is far
below what might be hoped or expected; and that even this
standard, thus ascertained to be far too low, is deteriorating; and
further, that the chief cause of deterioration is considered to be the
want of home-teaching and religion.”
Here is matter of grave consideration for us all—for, though the
investigation was conducted by Churchmen, it naturally covered
boys of various denominations attending public and middle-class
schools; the distinctive character of the religious education was the
subject of separate inquiry. No doubt there are many beautiful
exceptions—families brought up in quiet homes in the nurture and
admonition of the Lord; but if it is, as some of us fear, a fact that
there is a tendency among parents of the middle and upper classes
to let the religious education of their children take care of itself, it is
worth while to ask, What is the reason? and, What is the remedy?
Many reasons are assigned for this alleged failure in parental duty—
social claims, the restive temper of the young people and their
impatience of religious teaching, and much else. But these reasons
are inadequate. Parents are, on the whole, very much alive to their
responsibilities; perhaps there has never been a generation more
earnest and conscientious than the young parents of these days. All
the same, these thoughtful young parents do not lay themselves out
to teach their children religion, before all things.
The fact is, our religious life has suffered, and by-and-by our
national character will suffer, for the discredit thrown upon the Bible
by adverse critics. We rightly regard the Bible as the entire collection
of our Sacred Books. We have absolutely nothing to teach but what
we find written therein. But we no longer go to the Bible with the old
confidence: our religion is fading into a sentiment, not easy to impart;
we wait until the young people shall conceive it for themselves.
Meantime, we give them such æsthetic culture as should tend to
develop those needs of the soul that find their satisfaction in worship.
The whole superstructure of “liberal” religious thought is miserably
shaky, and no wonder there is some shrinking from exposing it to the
Ithuriel’s spear of the definite and searching young mind. For we love
this flimsy habitation we have builded. It bears a shadowy
resemblance to the old home of our souls, and we cling to it with a
tender sentiment which the younger generation might not
understand.
Are we then unhoused? Undoubtedly we are upon one
assumption—that assumption which it takes a brilliant novelist to put
forth in its naked asperity—“Miracles do not happen.” The educated
mind is more essentially logical than we are apt to suppose. Remove
the keystone of miracle and the arch tumbles about our ears. The
ostentatious veneration for the Person of Christ, as separated from
the “mythical” miraculous element, is, alas! no more than a spurious
sentiment toward a self-evolved conception. Eliminate the
“miraculous” and the whole fabric of Christianity disappears; and not
only so, what have we to do with that older revelation of “the Lord,
the Lord, a God full of compassion and gracious”? Do we say, Nay,
we keep this; here is no miracle; and, of Christ, have we not the
inimitable Sermon on the Mount—sufficient claim on our allegiance?
No, we have not; therein are we taught to pray, to consider the lilies
of the field and the fowls of the air, and to remember that the very
hairs of our head are all numbered. Here we have the doctrine of the
personal dealing, the particular providence of God, which is of the
very essence of miracle. If “miracles do not happen,” it is folly and
presumption to expect in providence and invite in prayer the faintest
disturbance of that course of events which is fixed by inevitable law.
The educated mind is severely logical, though an effort of the will
may keep us from following out our conclusions to the bitter end.
What have we left? A God who, of necessity, can have no personal
dealings with you or me, for such dealings would be of the nature of
a miracle: a God, prayer to whom, in the face of such certainty,
becomes blasphemous. How dare we approach the Highest with
requests which, in the nature of things (as we conceive), it is
impossible He should grant?
We cannot pray, and we cannot trust, may be; yet we are not
utterly godless; we can admire, adore, worship, in uttermost humility.
But how? What shall we adore? The Divine Being can be known to
us only through His attributes; He is a God of love and a God of
justice; full of compassion and gracious, slow to anger, and
plenteous in mercy. But these are attributes which can only be
conceived of as in action, from Person to person. How be gracious
and merciful unless to a being in need of grace and mercy? Grant
that grace and mercy may modify the slightest circumstance in a
man’s existence, spiritual or temporal, and you grant the whole
question of “miracles”—that is, that it is possible to God to act
otherwise than through such inevitable laws as we are able to
recognise. Refuse to concede “the miraculous element,” and the
Shepherd of Israel has departed from our midst; we are left
orphaned in a world undone.
Such and so great are the issues of that question of “miracle” with
which we are fond of dallying, with a smile here and a shrug there,
and a special sneer for that story of the swine that ran violently down
a steep place, because we know so much about the dim thoughts of
the brute creation—living under our eyes, indeed, but curiously out of
our ken. Grant the possibility of miracles, that is, of the voluntary
action of a Personal God, and who will venture to assign limits of
less or more?
How long halt we betwixt two opinions?—to the law and to the
testimony. Let us boldly accept the alternative which Hume
proposes, however superciliously. Let it be, that, “no testimony is
sufficient to establish a miracle unless the testimony be of such a
kind that its falsehood would be more miraculous than the fact which
it endeavours to establish.” Even so. We believe that Christ rose
again the third day and ascended into heaven; or we credit the far
more miraculous hypothesis that “there is no God”; or, anyway, the
God of revelation, in His adorable Personality, has ceased to be for
us. There is no middle way. Natural law, as we understand it, has
nothing to do with these issues; not that the Supreme abrogates His
laws, but that our knowledge of “natural law” is so agonisingly limited
and superficial, that we are incompetent to decide whether a break in
the narrow circle, within which our knowledge is hemmed, is or is not
an opening into a wider circle, where what appears to us as an
extraordinary exception does but exemplify the general rule.
We would not undervalue the solid fruits of Biblical criticism, even
the most adverse. This should be a great gain in the spiritual life—
that, henceforth, a miracle is accredited, not merely by the fact that it
is recorded in the sacred history, but by its essential fitness with the
Divine Character; just as, if we may reverently compare human
things with divine, we say of a friend, “Oh, he would never do that!”
or, “That is just like him.” Tried by this test, how unostentatious,
simple, meekly serviceable are the miracles of Christ; how utterly
divine it is
“To have all power, and be as having none!”
The mind which is saturated with the Gospel story in all its sweet
reasonableness, which has absorbed the more confused and broken
rays wherein the Light of the World is manifested in Old Testament
story, will perhaps be the least tempted to the disloyalty of “honest
doubt;”—for disloyalty to the most close and sacred of all
relationships it is, though we must freely concede that such doubt is
the infirmity of noble minds. Believing that faith comes by hearing,
and hearing by the Word of God, that the man is established in the
Christian faith according as the child has been instructed, the
question of questions for us is, how to secure that the children shall
be well grounded in the Scriptures by their parents, and shall pursue
the study with intelligence, reverence, and delight.

FOOTNOTES:
[7] The Rev. E. Jackson, sometime of Sydney.
[8] See “Report of the Committee of the House of Laymen for the
Province of Canterbury on the Duty of the Church with regard to
the Religious Education of the Upper and Middle Classes.”—Nat.
Soc. Depository, Westminster.
 CHAPTER XI

FAITH AND DUTY

Reviews

I
Education, properly understood, is the science of life, and every
attempt to formulate this science is to be hailed with interest, and
with a measure of gratitude in proportion to its success. Thinking
minds everywhere are engaged in furnishing their quota towards this
great work, in one or another of its aspects, physical, social,
religious. We see at once the importance of every attempt to solve
social problems or problems of faith, as helping us to understand
those “laws of nature” and “ways of men,” the love, and dutiful
attitude of the will towards which Mr. Huxley considers to be the sole
practical outcome of education. We have before us three important
works[9] on these lines. One deals with the problems of “secular”
morality from an American point of view; the second with the whole
problem of national education from a French and “scientific”
standpoint. The third is not professedly an educational work. It deals
with “the ways of men,” but with the ways of men as they are
concerned with the ways and will of God. That is, it deals with the
deep-seated springs out of which are the issues of life. As the true
educationalist works from within outwards, he will probably find much
aid in a work whose outlook on life is from the standpoint of “faith.”
Mr. Felix Adler, in “The Moral Instruction of Children,” undertakes
a by no means easy task in setting himself to solve the problem of
unsectarian moral instruction. He brings unusual qualifications to the
work—a wide outlook, philosophic training, and that catholic love of
literature and knowledge of books which is essential to the teacher of
morals. The work before us is one which should find a place on
every educated parent’s bookshelves, not perhaps to be swallowed
whole as a “complete guide,” but to be studied with careful attention
and some freedom of choice as to which counsel of perfection is
worthy to be acted upon, and which other counsel may be rejected
as not fitting in with that scheme of educational thought which the
parent has already made for himself. Mr. Adler is most seriously
handicapped at the outset. He writes for American schools, in which
the first condition of moral instruction is that it must be unsectarian.
This he, rightly or wrongly, interprets, to exclude all theistic teaching
whatever; that is to say, the child he writes for has no sanctions
beyond those he finds in his own breast. For example: “It is the
business of the moral instructor in the school to deliver to his pupils
the subject-matter of morality, but not to deal with the sanctions of it.
He says to the pupil, ‘Thou shalt not lie.’ He takes it for granted that
the pupil feels the force of this commandment, and acknowledges
that he ought to yield obedience to it. For my part, I should suspect
of quibbling and dishonest intention any boy or girl who would ask
me, Why ought I not to lie? I should hold up before such a child the
ought in all its awful majesty. The right to reason about these matters
cannot be conceded until after the mind has attained a certain
maturity.”
Where does the ought get its awful majesty? That there is in the
human breast an infallible sense of “ought” is an error prolific of
much evil. It is a popular idea to-day that it is right to do that which
the doer holds to be right; or, as it is popularly expressed, a man
does all that can be expected of him when he acts according to his
“lights.” Now, a very slight acquaintance with history demonstrates
that every persecution and most outrages, from the Inquisition to
Thuggee, are the outcome of that same majesty of “ought,” as it
makes its voice heard in the breast of an individual or of a
community. To attempt to treat of morals without dealing with the
sanctions of morality is to work from the circumference instead of
from the centre.
 Moses, Moses und immer Moses! says a German pedagogue of
the modern school, who writes in hot disdain of the old school
system, in which ten or twelve, and, in some of the German States,
fifteen or sixteen hours a week were devoted to Bible-teaching. We
in England, and they in America, also rebel against the Bible as a
class-book. Educationalists say there is so much else to be learned,
that this prolonged study of sacred literature is a grievous waste of
time; and many religious persons, on the other hand, object on the
ground that it is not good to make the Bible common as a class-
book. But it is singular that so few educationalists recognise that the
Bible is not a single book, but a classic literature of wonderful beauty
and interest; that, apart from its Divine sanctions and religious
teaching, from all that we understand by “Revelation,” the Bible, as a
mere instrument of education, is, at the very least as valuable as the
classics of Greece or Rome. Here is poetry, the rhythm of which
soothes even the jaded brain past taking pleasure in any other. Here
is history, based on such broad, clear lines, such dealing of slow and
sure and even-handed justice to the nations, such stories of national
sins and national repentances, that the student realises, as from no
other history, the solidarity of the race, the brotherhood—and, if we
may call it so—the individuality of the nations. Here is philosophy
which, of all the philosophies which have been propounded, is alone
adequate to the interpretation of human life. We say not a word here
of that which is the raison d’être of the Bible—its teaching of religion,
its revelation of God to man; but, to say only one word more, all the
literatures of the world put together utterly fail to give us a system of
ethics, in precept and example, motive and sanction, complete as
that to which we have been born as our common inheritance in the
Bible.
For 1700 years, roughly speaking, the Bible has been the school-
book of modern Europe; its teaching, conveyed directly or indirectly,
more or less pure, has been the basis upon which the whole
superstructure of not only religious but ethical and, to some extent,
literary training rested. Now, the Bible as a lesson-book is tabooed;
and educationalists are called upon to produce what shall take its
place in the origination of ideas and the formation of character. This
is the task to which Mr. Adler sets himself; and that he is at all
successful is obviously due to the fact that his own mind is
impregnated with the Bible-lore and the sacred law which he does
not feel himself at liberty to propound to his students. But this
prepossession of the author’s makes his work very helpful and
suggestive to parents who desire to take the Bible as the
groundwork and the sanction of that moral teaching which they are
glad to supplement from other sources.
May we recommend the following suggestion to parents:—
“Parents and teachers should endeavour to answer such
questions as these: When do the first stirrings of the moral sense
appear in the child? How do they manifest themselves? What are the
emotional and the intellectual equipments of the child at different
periods, and how do these correspond with its moral outfit? At what
time does conscience enter on the scene? To what acts or omissions
does the child apply the terms right or wrong? If observations of this
kind were made with care and duly recorded, the science of
education would have at its disposal a considerable quantity of
material, from which, no doubt, valuable generalisations might be
deduced. Every mother, especially, should keep a diary in which to
note the successive phases of her child’s physical, mental, and
moral growth, with particular attention to the moral; so that parents
may be enabled to make a timely forecast of their children’s
character, to foster in them every germ of good, and by prompt
precautions to suppress, or at least restrain, what is bad.”
We are glad to find that Mr. Adler reinstates fairy tales. He says,
justly, that much of the selfishness of the world is due, not to actual
hard-heartedness, but to a lack of imaginative power; and adds, “I
hold that something, nay, much, has been gained if a child has
learned to take the wishes out of its heart, as it were, and to project
them on the screen of fancy.” The German Märchen hold the first
place in his regards. He says: “They represent the childhood of
mankind, and it is for this reason that they never cease to appeal to
children.”
“But how shall we handle these Märchen? and what method shall
we employ in putting them to account for our special purpose? My
first counsel is, Tell the story. Do not give it to the child to read. The
child, as it listens to the Märchen, looks up with wide-opened eyes to
the face of the person who tells the story, and thrills responsive to
the touch of the earlier life of the race, which thus falls upon its own.”
That is, our author feels, and rightly so, that traditions should be
orally delivered. This is well worth noting. His second counsel is
equally important. “Do not,” he says, “take the moral plum out of the
fairy tale pudding, but let the child enjoy it as a whole.... Treat the
moral element as an incident, emphasise it indeed, but incidentally.
Pluck it as a wayside flower.”
Mr. Felix Adler’s third counsel is, to eliminate from the stories
whatever is merely superstitious, merely a relic of ancient animism,
and, again, whatever is objectionable on moral grounds. In this
connection he discusses the vexed question of how far we should
acquaint children with the existence of evil in the world. His
conclusion is one with which we shall probably be inclined to agree.
“My own view,” he says, “is that we should speak in the child’s
hearing only of those lesser forms of evil, physical or moral, with
which it is already acquainted.” On this ground he would rule out all
the cruel step-mother stories, the unnatural father stories, and so on;
though, probably, most of us would make an exception in favour of
Cinderella, and its charming German rendering Aschenbrödel.
Fables, according to our author, should form the basis of moral
instruction at the second stage; probably when children emerge from
the nursery. We have all grown up on “Æsop’s Fables,” and “The
Dog in the Manger,” “King Log,” “The Frog and the Stork,” have
passed into the current coinage of our thought. But it is interesting to
be reminded that the so-called Æsop’s fables are infinitely older than
the famous Greek story-teller, and are, for the most part, of Asiatic
origin. We are reminded that it is important to keep the origin of this
fable before us, and exercise discrimination in our choice of those
which we use to convey moral ideas to our children. Such fables as
“The Oak and the Reed,” “The Brazen and the Earthen Pot,” “The
Kite and the Wolf,” Mr. Adler would reject, as breathing of Eastern
subserviency and fear. But possibly for the very reason that the
British backbone is little disposed to bow before man or
circumstances, the lessons of life culled by peoples of other habits
and other thoughts may be quite specially useful to the English child.
Anyway, we should lose some of the most charming fables if we cut
out all that savours of the wisdom of the East. The fables Mr. Felix
Adler specially commends are those which hold up virtue for our
praise or evil for our censure; such as Cowardice, the fable of the
“Stag and the Fawn;” Vanity, “The Peacock and the Crane;”
Greediness, “The Dog and the Shadow.”
“In the third part of our primary course, we shall use selected
stories from the classical literature of the Hebrews, and later on from
that of Greece, particularly the ‘Odyssey’ and the ‘Iliad.’”
Here we begin to be at issue with our author. We should not
present Bible stories as carrying only the same moral sanction as the
myths of ancient Greece; neither should we defer their introduction
until the child has gone through a moral course of fairy tales and a
moral course of fables. He should not be able to recall a time before
the sweet stories of old filled his imagination; he should have heard
the voice of the Lord God in the garden in the cool of the evening;
should have been an awed spectator where the angels ascended
and descended upon Jacob’s stony pillow; should have followed
Christ through the cornfield on the Sabbath-day, and sat in the rows
of the hungry multitudes—so long ago that the sacred scenes form
the unconscious background of his thoughts. All things are possible
to the little child, and the touch of the spiritual upon our material
world, the difficult problems, the hard sayings, which are an offence
—in the Bible sense of the word—to his elders, present no difficulties
to the child’s all-embracing faith. We would not say—far otherwise—
that every Bible story is fit for children, because it is a Bible story;
neither would we analyse too carefully, nor draw hard and fast lines
to distinguish what we would call history from that of which it may be
said, “Without a parable spake He not unto them.”
The child is not an exegetical student. The moral teaching, the
spiritual revelations, the lovely imagery of the Bible, are the things
with which he is concerned, and of these he cannot have too much.
As Mr. Adler says, “The narrative of the Bible is saturated with the
moral spirit, the moral issues are everywhere to the forefront. Duty,
guilt and its punishment, the conflict of conscience with inclination,
are the leading themes. The Hebrew people seem to have been
endowed with what may be called a moral genius, and especially did
they emphasise the filial and fraternal duties. Now, it is precisely
these duties that must be impressed on young children.”
Let us see how Mr. Adler would use the Bible narratives. We have
only space for a fragmentary sentence here and there: “Once upon a
time there were two children, Adam and Eve. Adam was a fine and
noble-looking lad.”... “It was so warm that the children never needed
to go indoors.”... “And the snake kept on whispering, ‘Just take one
bite of it; nobody sees you.’”... “You, Adam, must learn to labour, and
you, Eve, to be patient and self-denying for others,” &c.
We leave it to our readers to decide whether “treatment” improves
the Bible narrative, or whether this is the sort of thing to lay hold of a
child’s imagination.
Mr. Ruskin tells us that his incomparable style is due entirely to
his early familiarity with the Bible classics. It is a mistake to translate
Bible stories into slipshod English, even when the narrator keeps
close to the facts of the narrative. The rhythm and cadence of
Biblical phraseology is as charming to a child as to his elders, if not
more so. Read your Bible story to the child, bit by bit; get him to tell
you in his own words (keeping as close as he can to the Bible words)
what you have read, and then, if you like, talk about it; but not much.
Above all, do not let us attempt a “practical commentary on every
verse in Genesis,” to quote the title of a work lately published.
Two points it seems worth while to dwell upon here. Is it advisable
to tell the children the stories of the Bible miracles in an age when
the possibility of miracles is so hotly discussed? In the first place, all
that the most advanced scientists have to urge against “miracles” is
that precisely such phenomena have not come under their personal
notice; but they, before all people, are open to admit that nothing is
impossible and that no experience is final. In the second place, as
for the moral and spiritual instruction which the story of the miracle
affords, it is immaterial whether, in the particular case in question, a
historical fact is recorded, or whether, in this case also, it is true that