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 104-112یٰۤاَیُّهَاO youالَّذِیْنَwhoاٰمَنُوْاbelieve[d]!لَا(Do) notتَقُوْلُوْاsayرَاعِنَاRainaوَ قُوْلُواand sayانْظُرْنَاUnzurnaوَ اسْمَعُوْا ؕand listenوَ لِلْكٰفِرِیْنَAnd for the disbelieversعَذَابٌ(is) a punishmentاَلِیْمٌ painful مَا(Do) notیَوَدُّlikeالَّذِیْنَthose whoكَفَرُوْاdisbelieveمِنْfromاَهْلِ(the) Peopleالْكِتٰبِ(of) the Bookوَ لَاand notالْمُشْرِكِیْنَthose who associate partners (with Allah)اَنْthatیُّنَزَّلَ(there should) be sent downعَلَیْكُمْto youمِّنْanyخَیْرٍgoodمِّنْfromرَّبِّكُمْ ؕyour Lordوَ اللّٰهُAnd Allahیَخْتَصُّchoosesبِرَحْمَتِهٖfor His Mercyمَنْwhomیَّشَآءُ ؕHe willsوَ اللّٰهُAnd Allahذُو(is the) Possessorالْفَضْلِ(of) [the] Bountyالْعَظِیْمِ [the] Great 2. Al-Baqarah Page 17مَاWhatنَنْسَخْWe abrogateمِنْ(of)اٰیَةٍa signاَوْorنُنْسِهَا[We] cause it to be forgottenنَاْتِWe bringبِخَیْرٍbetterمِّنْهَاۤthan itاَوْorمِثْلِهَا ؕsimilar (to) itاَلَمْDo notتَعْلَمْyou knowاَنَّthatاللّٰهَAllahعَلٰیoverكُلِّeveryشَیْءٍthingقَدِیْرٌ (is) All-Powerful اَلَمْDo notتَعْلَمْyou knowاَنَّthatاللّٰهَAllahلَهٗfor Himمُلْكُ(is the) Kingdomالسَّمٰوٰتِ(of) the heavensوَ الْاَرْضِ ؕand the earthوَ مَاAnd notلَكُمْ(is) for youمِّنْfromدُوْنِbesidesاللّٰهِAllahمِنْanyوَّلِیٍّprotectorوَّ لَاand notنَصِیْرٍ any helper اَمْOrتُرِیْدُوْنَ(do) you wishاَنْthatتَسْـَٔلُوْاyou askرَسُوْلَكُمْyour Messengerكَمَاasسُىِٕلَwas askedمُوْسٰیMusaمِنْfromقَبْلُ ؕbeforeوَ مَنْAnd whoeverیَّتَبَدَّلِexchangesالْكُفْرَ[the] disbeliefبِالْاِیْمَانِwith [the] faithفَقَدْso certainlyضَلَّhe went astray (from)سَوَآءَ(the) evennessالسَّبِیْلِ (of) the way وَدَّWish[ed]كَثِیْرٌmanyمِّنْfromاَهْلِ(the) Peopleالْكِتٰبِ(of) the Bookلَوْifیَرُدُّوْنَكُمْthey could turn you backمِّنْۢfromبَعْدِafterاِیْمَانِكُمْyour (having) faithكُفَّارًا ۖۚ(to) disbelieversحَسَدًا(out of) jealousyمِّنْfromعِنْدِ(of)اَنْفُسِهِمْthemselvesمِّنْۢ(even) fromبَعْدِafterمَا[what]تَبَیَّنَbecame clearلَهُمُto themالْحَقُّ ۚthe truthفَاعْفُوْاSo forgiveوَ اصْفَحُوْاand overlookحَتّٰیuntilیَاْتِیَbringsاللّٰهُAllahبِاَمْرِهٖ ؕHis CommandاِنَّIndeedاللّٰهَAllahعَلٰیonكُلِّeveryشَیْءٍthingقَدِیْرٌ (is) All-Powerful وَ اَقِیْمُواAnd establishالصَّلٰوةَthe prayerوَ اٰتُواand giveالزَّكٰوةَ ؕ[the] zakahوَ مَاAnd whateverتُقَدِّمُوْاyou send forthلِاَنْفُسِكُمْfor yourselvesمِّنْofخَیْرٍgood (deeds)تَجِدُوْهُyou will find itعِنْدَwithاللّٰهِ ؕAllahاِنَّIndeedاللّٰهَAllahبِمَاof whatتَعْمَلُوْنَyou doبَصِیْرٌ (is) All-Seer وَ قَالُوْاAnd they saidلَنْNeverیَّدْخُلَwill enterالْجَنَّةَthe Paradiseاِلَّاexceptمَنْwhoكَانَisهُوْدًا(a) Jew[s]اَوْorنَصٰرٰی ؕ(a) Christian[s]تِلْكَThatاَمَانِیُّهُمْ ؕ(is) their wishful thinkingقُلْSayهَاتُوْاBringبُرْهَانَكُمْyour proofاِنْifكُنْتُمْyou areصٰدِقِیْنَ [those who are] truthful بَلٰی ۗYesمَنْwhoeverاَسْلَمَsubmitsوَجْهَهٗhis faceلِلّٰهِto Allahوَ هُوَand heمُحْسِنٌ(is) a good-doerفَلَهٗۤso for himاَجْرُهٗ(is) his rewardعِنْدَwithرَبِّهٖ ۪his Lordوَ لَاAnd noخَوْفٌfearعَلَیْهِمْ(will be) on themوَ لَاand notهُمْtheyیَحْزَنُوْنَ۠(will) grieve

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Translation of Verse 104-112

(2:104) O you who believe!¹⁰⁷ Do not say (to the Prophet): Ra'ina (Lend ear to us), but say Unzurna (Favour us with your attention) and pay heed (to him).¹⁰⁸ A painful chastisement awaits the unbelievers.

(2:105) The unbelievers, be they the People of the Book or those who associate others with Allah in His Divinity, do not wish that any good should be sent down upon you from your Lord. But Allah chooses for His mercy whomsoever He wills. Allah is Lord of Abounding Bounty.

(2:106) For whatever verse We might abrogate or consign to oblivion, We bring a better one or the like of it.¹⁰⁹ Are you not aware that Allah is All-Powerful?

(2:107) Are you not aware that the dominion of the heavens and the earth belongs to Allah, and that none apart from Allah is your protector or helper?

(2:108) Or would you ask your Messenger in the manner Moses¹¹⁰ was asked before? And whoever exchanges faith for unbelief has surely strayed from the Right Way.

(2:109) Out of sheer envy many People of the Book would be glad to turn you back into unbelievers after you have become believers even though the Truth has become clear to them. Nevertheless, forgive and be indulgent¹¹¹ towards them until Allah brings forth His decision. Surely Allah is All-Powerful.

(2:110) Establish Prayer and dispense Zakah. Whatever good deeds you send forth for your own good, you will find them with Allah. Surely Allah sees all that you do.

(2:111) They say: “None shall enter the Garden unless he be a Jew or (according to the Christians), a Christian.” These are their vain desires.¹¹² Say: “Bring your proof if you are speaking the truth.”

(2:112) (None has any special claim upon reward from Allah.) Whoever submits himself completely to the obedience of Allah and does good will find his reward with his Lord. No fear shall come upon them, nor shall they grieve.

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Commentary

107. This and the following verses inform the followers of the Prophet (peace be on him) of the machinations of the Jews against Islam and the Muslims, and dispel any doubts and misgivings they tried to create in their minds. Special attention is paid to the points raised during controversial discussions between Muslims and Jews. It is useful to note here that when the Prophet (peace be on him) arrived in Madina and the message of Islam began to spread the Jews tried to engage Muslims in controversial religious discussions. They raised all kinds of involved and suspicion-provoking problems so as to contaminate the simple and pure-hearted Muslims with the spiritual diseases from which they themselves suffered. Not only that, they resorted to sly and deceptive talk in the presence of the Prophet.

108. When the Jews visited the Prophet they tried to vent their spite by using ambiguous expressions in their greetings and conversation. They, used words which had double meanings, one innocent and the other offensive. After using quite proper expressions they would then whisper some malicious words. Ostensibly they maintained the decorum of respect and courtesy while sparing no underhand means to insult the Prophet. Later we shall encounter several examples of this kind of behaviour. The particular expression referred to here, and which the Muslims were asked to avoid using since it lent itself to abuse, was employed by the Jews when in conversation with the Prophet, whenever they wanted to request a short pause in which to finish whatever they wanted to say. They, used the expression ra'ina, which meant 'kindly indulge us' or ' kindly lend ear to us'.

It was possible, however, for the expression to be used with quite a different shade of meaning. In Hebrew, for instance, there is a word similar to it which means: 'Listen, may you become deaf.' In the same language it also means arrogant, ignorant and fool. In actual conversation it was also used on occasions when one wanted to say: 'If you listen to me, 1 will listen to you.' When it was pronounced with a slight twist of the tongue it turned into ra'ina, meaning 'our shepherd'.

It is because of the possibility of the word being used in these different senses that Muslims were asked to avoid it and to use instead the straightforward expression unzurna, meaning 'kindly favour us with your attention' or 'kindly grant us a while to follow (what you are saying)'. This advice was followed by the admonition to listen attentively to what the Prophet said, for the Jews used to ask for the same thing to be repeated merely because they did not pay proper attention to what the Prophet said but instead were engrossed in their own thoughts. If the Muslims were to heed what the Prophet said, they would scarcely need to make such requests.

109. This is in response to a doubt which the Jews tried to implant in the minds of the Muslims. If both the earlier Scriptures and the Qur'an were revelations from God, why was it - they asked - that the injunctions found in the earlier Scriptures had been replaced by new ones in the Qur'an? How could the same God issue divergent injunctions? Furthermore, they expressed their amazement at the Qur'anic indictment of the Jews and Christians for having allowed part of the revelation to be forgotten and lost, pointing out that it was impossible that Divine revelation should be erased from human memory. In all this, their motive was not to know the truth but to cast doubt on the Divine origin of the Qur'an. In refutation God states that He being the Absolute Sovereign has unlimited authority both to abrogate previous injunctions and to cause people to forget the injunctions He wants them to forget. However, God ensures that whatever He abrogates or causes to be erased from people's memories is replaced by something equally or even more beneficial.

110. The Jews, who were addicted to hair-splitting arguments, instigated the Muslims to ask the Prophet a great many questions. God, therefore, cautioned the Muslims against following the example of the Jews in this matter, and admonished them against unnecessary inquisitiveness. The Prophet himself often warned the Muslims that excessive inquisitiveness (which was devoid of religious earnestness and the sincere desire to do God's will) had been the ruin of earlier religious communities. (Muslim, 'Fadail', 130; Bukhari, '1'tisim', 2 - Ed.) He stressed that people need not delve too deeply into questions left unelucidated by God or His Messenger. It was better to follow the injunctions which were clearly laid down, abstain from things prohibited, and avoid excessive inquiry about far-fetched, hypothetical issues, attending instead to questions of practical significance.

111. This means that one should neither allow oneself to get angry at their spite and hostility, nor waste one's valuable time by engaging in useless debates and acrimonious polemics. It is better to wait patiently and observe how God deals with them. Instead of wasting energy in frivolous pursuits such as those mentioned above one should spend it in the remembrance of God and in acts of goodness, for it is these rather than barren controversies that will benefit man in the Life to Come.

112. That is, all this is merely wishful thinking, even though they express thoughts as if they were really going to happen.