Surah 2. Al-Baqarah

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Verses [Section]: 1-7[1], 8-20 [2], 21-29 [3], 30-39 [4], 40-46 [5], 47-59 [6], 60-61 [7], 62-71 [8], 72-82 [9], 83-86 [10], 87-96 [11], 97-103 [12], 104-112 [13], 113-121 [14], 122-129 [15], 130-141 [16], 142-147 [17], 148-151 [18], 152-163 [19], 164-167 [20], 168-176 [21], 177-182 [22], 183-188 [23], 189-196 [24], 197-210 [25], 211-216 [26], 217-221 [27], 222-228 [28], 229-231 [29], 232-235 [30], 236-242 [31], 243-248 [32], 249-253 [33], 254-257 [34], 258-260 [35], 261-266 [36], 267-273 [37], 274-281 [38], 282-283 [39], 284-286 [40]

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Quran Text of Verse 164-1672. Al-Baqarah Page 25اِنَّIndeedفِیْinخَلْقِ(the) creationالسَّمٰوٰتِ(of) the heavensوَ الْاَرْضِand the earthوَ اخْتِلَافِand alternationالَّیْلِof the nightوَ النَّهَارِand the dayوَ الْفُلْكِand the shipsالَّتِیْwhichتَجْرِیْsailفِیinالْبَحْرِthe seaبِمَاwith whatیَنْفَعُbenefitsالنَّاسَ[the] peopleوَ مَاۤand whatاَنْزَلَ(has) sent downاللّٰهُAllahمِنَfromالسَّمَآءِthe skyمِنْ[of]مَّآءٍwaterفَاَحْیَاgiving lifeبِهِtherebyالْاَرْضَ(to) the earthبَعْدَafterمَوْتِهَاits deathوَ بَثَّand dispersingفِیْهَاthereinمِنْ[of]كُلِّeveryدَآبَّةٍ ۪moving creatureوَّ تَصْرِیْفِand directingالرِّیٰحِ(of) the windsوَ السَّحَابِand the cloudsالْمُسَخَّرِ[the] controlledبَیْنَbetweenالسَّمَآءِthe skyوَ الْاَرْضِand the earthلَاٰیٰتٍsurely (are) Signsلِّقَوْمٍfor a peopleیَّعْقِلُوْنَ who use their intellect وَ مِنَAnd amongالنَّاسِthe mankindمَنْwhoیَّتَّخِذُtakesمِنْfromدُوْنِbesidesاللّٰهِAllahاَنْدَادًاequalsیُّحِبُّوْنَهُمْThey love themكَحُبِّas (they should) loveاللّٰهِ ؕAllahوَ الَّذِیْنَAnd those whoاٰمَنُوْۤاbelieve[d]اَشَدُّ(are) strongerحُبًّا(in) loveلِّلّٰهِ ؕfor Allahوَ لَوْAnd ifیَرَیwould seeالَّذِیْنَthose whoظَلَمُوْۤاwrongedاِذْwhenیَرَوْنَthey will seeالْعَذَابَ ۙthe punishmentاَنَّthatالْقُوَّةَthe powerلِلّٰهِ(belongs) to Allahجَمِیْعًا ۙallوَّ اَنَّand [that]اللّٰهَAllahشَدِیْدُ(is) severeالْعَذَابِ (in) [the] punishment اِذْWhenتَبَرَّاَwill disownالَّذِیْنَthose whoاتُّبِعُوْاwere followedمِنَ[from]الَّذِیْنَthose whoاتَّبَعُوْاfollowedوَ رَاَوُاand they will seeالْعَذَابَthe punishmentوَ تَقَطَّعَتْ[and] will be cut offبِهِمُfor themالْاَسْبَابُ the relations وَ قَالَAnd saidالَّذِیْنَthose whoاتَّبَعُوْاfollowedلَوْ(Only) ifاَنَّ[that]لَنَاfor usكَرَّةًa returnفَنَتَبَرَّاَthen we will disownمِنْهُمْ[from] themكَمَاasتَبَرَّءُوْاthey disownمِنَّا ؕ[from] usكَذٰلِكَThusیُرِیْهِمُwill show themاللّٰهُAllahاَعْمَالَهُمْtheir deedsحَسَرٰتٍ(as) regretsعَلَیْهِمْ ؕfor themوَ مَاAnd notهُمْtheyبِخٰرِجِیْنَwill come outمِنَfromالنَّارِ۠the Fire

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Translation of Verse 164-167

(2:164) Lo! In the creation of the heavens and the earth,³²³ in the alternation of night and day, in the ships that sail across the sea (laden) with what is beneficial to men, in the water that Allah sends down from the sky, reviving the earth therewith after its lifelessness, in His scattering abroad of all kinds of animals therein, in the turning about of the winds, and in the clouds hanging between heaven and earth .. are signs³²⁴ for people who contemplate.³²⁵

(2:165) Yet among the people are some who take to themselves compeers to Allah,³²⁶ bestowing on them the adoration that is due to Allah. While those who have believed love Allah much more ardently.³²⁷ And were those that have wronged themselves to realize, when they will face the Punishment, that all Might belongs to Allah, and that Allah is severe in chastisement.

(2:166: When those that have been followed will disown those who followed them and will witness the punishment, and the relationship between them will be cut asunder.³²⁸

(2:167: Then those that had followed will say to those they had followed, ‘Oh that for us (another chance) when we will disown them as they have disowned us.³²⁹ Thus will Allah show them their deeds as (cause of) regret for them and they will be never let out of the Fire.

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Commentary

323. It is said that when Allah revealed the verse, 'And your God is One God, there is no god save He,' the polytheists, who had set up 360 idols around the Ka`bah, objected: 'How can a single God suffice for this vast world?' So Allah (swt) revealed the verse: 'Lo! In the creation of the heavens and the earth...' to point out that the unity of creation proves the unity of the Creator. According to another interpretation the Quraysh asked the Jews and Christians about the miracles given to previous prophets. When they learnt of Musa's staff and `Isa's quickening of the dead, they demanded that Muhammad (asws) produce similar miracles. So Allah (swt) revealed this verse (Tabari).

324. Imam Razi, who died in early 13th century after Christ, devotes several pages to explain the cosmos and the signs of the Creator evident in it. He argues that the earth is spherical and therefore when it is morning in one place, it has to be noon at another and evening at another. He also argues that since physical features of every man on the earth are at variance with another's, it must be assumed that the same is already present in the semen (nutfah).

Thus he is not far away from the modern findings in the field of genetics (Au.).

325. `A'isha (ra) reports that the Prophet (saws) said: ويل لمن قرأها ولم يتفكر فيها (صحيح ابن حبان) "Woe unto him who passed over this verse but did not contemplate over it" (Alusi, Zamakhshari).

Thanwi has a point: The invitation to contemplate is indicative of the fact that religious "principles" (such as the oneness of Allah, the need for Prophets, etc.) are rooted in reason. However, it does not mean that the "details" (of religion) should conform to the prevalent standards of reason and logic. It is enough if such details are not in total violation of reason and logic. Many immature minds that cannot distinguish between the two, are led away from Islam.

326. The word in the original is andad (sing. nidd compeer, equal). According to Qatadah, Mujahid and others, the allusion is to deities. Other commentators believe those of the chiefs and important men are meant whom the masses obey. While yet others (such as Suddi, Ja`far al Sadiq and the Sufiya) say that anything that diverts one's attention from his Lord is His nidd (Alusi, Razi).

327. The words "ashaddu hubban" indicate that other kinds of love can co exist with the love of Allah. (However, the believer's love of Allah should exceed that of everything else) Thanwi.

328. That is, the relationship of love, veneration and obedience that existed between them in this world will be cut asunder and, in place, hatred will appear as said in the Qur'an (29: 25): ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا [العنكبوت/25] "And then on the Day of Judgment you will deny each other and some of you will curse others."

And, at another place (43: 67), الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ [الزخرف/67] "Close friends that day will be enemies unto each other save the righteous" (Qatadah: Ibn Jarir).

It will actually happen that the unbelievers will be shown their places in Paradise which they would have inherited, had they believed and lived righteously. Then they would be ordered to proceed to the Fire. It is at that juncture that they will bitterly regret not having believed (Ibn Jarir, Qurtubi).

Thanwi adds: Even ordinarily, the believer's love for Allah is greater than the unbeliever's love for his idols and deities. As against the believer who knows that everything that happens to him, good or bad, proceeds from his Lord, yet loves Him, those who worship the deities always hope to be rewarded for their devotion. Were they to know that the deity will harm them, surely they would abandon them. Hence the believer's love for Allah (swt) is more ardent and worthier.

Also, a believer never loses his faith in Allah. In comparison, those who worship deities abandon them when in serious trouble and begin to call their true Lord One God, as is the experience. In fact, it is reported of the Bahilah tribe, (whose idol was made of dates), that at times of famine they would devour the idols that they normally worshipped. Hence what is meant by "more ardent in love" is consistency. Otherwise, some of the believers in idols are seen carrying out more arduous tasks for their false god, than the believers in true God (Alusi).

329. "Here particular reference is made to the dismal end of those so called religious leaders who mislead people, and of their gullible followers who fall easy prey to their deception. This has been done in order to warn the Muslims to beware of the errors which misled former nations, and to impress upon them the need to develop the capacity to distinguish between true and spurious leaders so as to avoid being led by the latter" (Mawdudi).