This passage delves into the origin of evil by recounting the story of Iblis (Satan), his disobedience due to arrogance, and the consequent eternal enmity he declared against humanity. It then connects this directly to the state of the disbelievers on the Day of Judgment.

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Arabic Text (Verses 18:50-53)

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا
مَا أَشْهَدتُّهُمْ خَلْقَ السَّمَاوَاتِ وَالْأَرْضِ وَلَا خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ الْمُضِلِّينَ عَضُدًا
وَيَوْمَ يَقُولُ نَادُوا شُرَكَائِيَ الَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًا
وَرَءَا الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا

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Translation (English – Approximate Meaning)

50. And [remember] when We said to the angels, “Prostrate before Adam,” and they prostrated, except for Iblis. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me, while they are enemies to you? How wretched for the wrongdoers is the exchange!
51. I did not make them witnesses to the creation of the heavens and the earth nor to their own creation, and I would not have taken the misguiders as assistants.
52. And [warn them of] the Day when He will say, “Call upon those ‘partners’ you claimed [besides Me].” And they will call upon them, but they will not respond to them. And We will place between them a place of destruction.
53. And the criminals will see the Fire and be certain that they are to fall therein. And they will not find from it a way of escape.

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verse 50: The Origin of the Enemy

· This verse answers an implicit question: Who is it that misleads people into denying the Hereafter and chasing worldly life? The answer points to Iblis (Satan).
· The Command and Disobedience: Allah recounts the foundational event: the order to prostrate to Adam as a sign of respect for the knowledge Allah granted him. All angels obeyed, but Iblis refused.
· Crucial Clarification: “He was of the jinn…” Maududi emphasizes this is a key point. Iblis was not a fallen angel, as angels are by nature obedient. He was from the jinn, a creation made from fire with free will, who had risen in status due to his worship but whose inner pride was exposed by this command.
· “He departed from (فسق عن) the command of his Lord.” The word Fasaqa implies a willful, rebellious transgression.
· The Direct Rebuke: Allah then addresses humanity with powerful logic: “Then will you take him and his descendants as allies other than Me, while they are enemies to you?” The core of Shirk (associating partners with Allah) and sin is ultimately taking guidance from Satan and his followers. They are not helpers but sworn enemies.
· “How wretched for the wrongdoers is the exchange!” To trade Allah’s protection and guidance for the enmity of Satan is the ultimate foolishness and loss.

Verse 51: Why Allah Needs No “Partners”

· This verse refutes the pagans’ rationale for taking idols/partners (shuraka).
· “I did not make them witnesses to the creation…” The false gods were not present at creation; they have no knowledge or power over it. They did not even create themselves.
· “And I would not have taken the misguiders as assistants.” This is a decisive argument. If Allah needed help in creation or governance, why would He choose beings who are themselves misguiders and incapable? This exposes the absurdity of Shirk.

Verse 52: The Day of Exposure and Abandonment

· The scene returns to the Day of Judgment. Allah will command the disbelievers to call upon the partners they claimed besides Allah—their idols, their wealth, their leaders, their egos, or Satan himself—to save them.
· The call will go unanswered. These false objects of worship will have no power or existence to respond.
· “And We will place between them a place of destruction.” Maududi explains this as a chasm of utter ruin—both physical and metaphorical—that separates the disbelievers from their false gods, finalizing their abandonment and hopelessness.

Verse 53: The Inescapable Reality

· This verse depicts the final, psychological state of the criminals (Mujrimoon).
· “They will see the Fire and be certain that they are to fall therein.” All delusion is gone. The sight of Hell instills an absolute, terrifying certainty of their fate. Their own deeds and choices lead them there.
· “And they will not find from it a way of escape.” This is the culmination of their journey: from denial of the Hour, to being presented before Allah, to seeing their record, to calling for false help, to finally gazing upon their destination with the sure knowledge that there is no exit, no alternative, and no reprieve.

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Key Themes from Tafheem-ul-Qan in these Verses:

1. The Historical Root of Misguidance: Evil in the world stems from Iblis’s rebellion, rooted in arrogance (kibr)—the same sin that afflicted the owner of the two gardens and the Meccan disbelievers.
2. The Logic of Tawheed (Monotheism): Taking Satan or his influences as allies over Allah is irrational. Allah, the Sole Creator, has no need for partners, especially not those who are themselves misguiders.
3. The Ultimate Betrayal: On the Day of Judgment, all false objects of worship and sources of misguidance will abandon their followers. The disbeliever will face the consequences alone.
4. From Denial to Certain Despair: The psychological progression is key: the criminal moves from arrogant denial in this world to absolute, horrified certainty of punishment in the Hereafter. This is the ultimate outcome of choosing the enemy (Satan) over the True Protector (Allah).

These verses connect the personal arrogance shown in the parable of the two gardens to its cosmological source (Iblis) and show its inevitable end (Hellfire with no escape). They serve as a profound warning about choosing one’s allegiance in this life.

completing this thematic address to the Children of Israel.

This section continues the direct admonition. It moves from general principles (40-46) to a recitation of specific, historical instances of God’s unparalleled favor to the Israelites and their subsequent ingratitude and rebellion. The tone becomes more forceful, using their own history as evidence against their current arrogance and rejection of the Prophet Muhammad (ﷺ).

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سورة البقرة (Surah Al-Baqarah)

آية 47

القرآن: يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ
Translation: O Children of Israel! Remember My favour which I bestowed upon you, and that I preferred you over all other peoples (of your time).

Explanation (Tafheemul Quran):
Maududi explains that this verse reiterates and intensifies the opening call of verse 40. The phrase “I preferred you over all other peoples” refers to a specific historical period following their exodus. God chose them to be the bearers of His revelation and granted them political and religious supremacy for a time, making them the guiding nation. This was not due to any inherent superiority but a divine trust, making their subsequent corruption a greater betrayal.

آية 48

القرآن: وَاتَّقُوا يَوْمًا لَّا تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنصَرُونَ
Translation: And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided.

Explanation:
Immediately after the reminder of privilege comes the warning of inescapable, individual accountability. Maududi states that this verse dismantles their false sense of collective security and ancestral privilege. On the Day of Judgment:

· No one can bear another’s burden.
· No mediation (like claiming “I am a son of Abraham”) will be accepted without God’s permission.
· No ransom will be taken.
· No worldly power or tribe will be of any help.
This erases any notion of salvation through ethnicity or lineage, a concept some among them held.

آية 49

القرآن: وَإِذْ نَجَّيْنَاكُم مِّنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ ۚ وَفِي ذَٰلِكُم بَلَاءٌ مِّن رَّبِّكُمْ عَظِيمٌ
Translation: And [remember] when We delivered you from the people of Pharaoh, who afflicted you with the worst torment, slaughtering your sons and sparing your women. And in that was a great trial from your Lord.

Explanation:
The discourse now begins listing specific, monumental favors. The first is their national salvation: deliverance from the genocidal oppression of Pharaoh. Maududi notes that “in that was a great trial”—such an immense blessing was also a test of their gratitude and fidelity, a test they would later fail repeatedly.

آية 50

القرآن: وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ
Translation: And [remember] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.

Explanation:
This was the miraculous climax of their deliverance—a clear, supernatural act of divine intervention that should have cemented their faith forever. The vivid detail “while you were looking on” emphasizes they were eyewitnesses to God’s power and their enemies’ utter destruction.

آية 51

القرآن: وَإِذْ وَاعَدْنَا مُوسَىٰ أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ وَأَنتُمْ ظَالِمُونَ
Translation: And [remember] when We made an appointment with Moses for forty nights. Then you took the calf [for worship] in his absence, and you were wrongdoers.

Explanation:
Here begins the record of their betrayal. Almost immediately after the miracle of salvation, in the very shadow of Mount Sinai where Moses was receiving the Torah, they fell into idolatry by worshipping the calf. Maududi stresses the severity: this was not just disobedience but outright polytheism (Shirk) at the very moment of covenant-making.

آية 52

القرآن: ثُمَّ عَفَوْنَا عَنكُم مِّن بَعْدِ ذَٰلِكَ لَعَلَّكُمْ تَشْكُرُونَ
Translation: Then We forgave you after that so that perhaps you would be grateful.

Explanation:
Despite this gross act, God in His mercy accepted their repentance. Maududi points out that this pattern—great favor, followed by gross sin, followed by divine forgiveness—was meant to instill profound gratitude (Shukr) and loyalty. Yet, the subsequent verses show they persisted in transgression.

آية 53

القرآن: وَإِذْ آتَيْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ
Translation: And [remember] when We gave Moses the Scripture and the Criterion that perhaps you would be guided.

Explanation:
This highlights another supreme favor: the gift of the Torah (Al-Kitab), which contained the Criterion (Al-Furqan) to distinguish truth from falsehood. Guidance was provided to them in the clearest form.

آية 54

القرآن: وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِاتِّخَاذِكُمُ الْعِجْلَ فَتُوبُوا إِلَىٰ بَارِئِكُمْ فَاقْتُلُوا أَنفُسَكُمْ ذَٰلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
Translation: And [remember] when Moses said to his people, “O my people, you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves [the guilty among you]. That is best for [all of] you in the sight of your Creator.” Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful.

Explanation:
Maududi explains this severe command to “kill yourselves” was a prescribed ritual of atonement for the sin of idolatry—a symbolic act where the guilty would be killed by the innocent, demonstrating collective repentance. Their willingness to submit to this harsh decree led to God’s forgiveness, again highlighting His attribute of being “the Accepting of repentance, the Merciful.”

آية 55

القرآن: وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ
Translation: And [remember] when you said, “O Moses, we will never believe you until we see Allah outright,” so the thunderbolt struck you while you were looking on.

Explanation:
This verse exposes another facet of their insolence: a demand for a direct, physical vision of God, which no creature can bear. This arrogant demand for impossible proof met with a punitive lightning bolt, a stark lesson in humility before the divine.

آية 56

القرآن: ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ
Translation: Then We revived you after your death that perhaps you would be grateful.

Explanation:
Even after this punishment, God restored them to life. Maududi underscores the constant cycle: sin, punishment, mercy, and the repeated opportunity for gratitude.

آية 57

القرآن: وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ ۖ كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ ۖ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ
Translation: And We shaded you with clouds and sent down upon you manna and quails, [saying], “Eat from the good things with which We have provided you.” And they wronged Us not, but they were [only] wronging themselves.

Explanation:
The list of favors continues with sustenance and protection in the wilderness: the cooling clouds, the miraculous food (manna and quail). The concluding line is crucial: “And they wronged Us not…” Maududi explains that God is beyond any harm. Their disobedience and ingratitude only harmed their own souls, corrupting their spiritual capacity and inviting divine chastisement.

آية 58

القرآن: وَإِذْ قُلْنَا ادْخُلُوا هَٰذِهِ الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَايَاكُمْ ۚ وَسَنَزِيدُ الْمُحْسِنِينَ
Translation: And [remember] when We said, “Enter this city and eat from it wherever you will in [ease and] abundance, and enter the gate bowing humbly and say, ‘Relieve us of our burdens,’ (Hittah). We will [then] forgive your sins for you, and We will increase the doers of good [in goodness].”

Explanation:
Upon reaching the Promised Land (Jericho), they were given a simple command of humility: enter the city gate in a state of prostration (sujjadan), uttering words of penitence (“Hittah”—an appeal for forgiveness of sins). This was a test of obedience and a rejection of the arrogance they had shown before.

آية 59

القرآن: فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُوا رِجْزًا مِّنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ
Translation: But those who wronged changed [those] words to other than what they were told. So We sent down upon those who wronged a punishment from the sky because they were defiantly disobeying.

Explanation:
They failed the test. In an act of mockery and defiance (Fisq), they altered the words of penitence to something insolent. Maududi cites traditions that they entered crawling on their buttocks while saying words of ridicule. This deliberate perversion of a divine command brought down a swift punishment (likely a plague).

آية 60

القرآن: وَإِذِ اسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِ فَقُلْنَا اضْرِب بِّعَصَاكَ الْحَجَرَ ۖ فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۖ كُلُوا وَاشْرَبُوا مِن رِّزْقِ اللَّهِ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
Translation: And [remember] when Moses prayed for water for his people, so We said, “Strike the stone with your staff.” And there gushed forth from it twelve springs, and every people knew its drinking place. “Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption.”

Explanation:
Another profound favor is recalled: the miracle of the twelve springs from the rock, providing structured sustenance for all their tribes. The command that follows the blessing is telling: “do not commit abuse on the earth, spreading corruption.” Maududi notes this links their material provision directly to a moral condition—they were not to use their sustenance and strength for tyranny and corruption, which they repeatedly did.

آية 61

القرآن: وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنبِتُ الْأَرْضُ مِن بَقْلِهَا وَقِثَّائِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَىٰ بِالَّذِي هُوَ خَيْرٌ ۚ اهْبِطُوا مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ ۗ وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَاءُوا بِغَضَبٍ مِّنَ اللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوا وَّكَانُوا يَعْتَدُونَ
Translation: And [remember] when you said, “O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs, its cucumbers, its garlic, its lentils, and its onions.” He [Moses] said, “Would you exchange what is better for what is inferior? Go down to any settlement and indeed you will have what you have asked.” And they were covered with humiliation and poverty and returned with wrath from Allah. That was because they [repeatedly] disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing.

Explanation (Tafheemul Quran):
Maududi explains this as the climax of their ingratitude, encapsulating their spiritual decline.

· Ingratitude for Miraculous Provision: Despite receiving the heavenly manna, they complained, longing for the base vegetables of Egypt—the land of their bondage. This symbolizes preferring the lowly comforts of a life of subservience to falsehood over the noble but simple sustenance of a life of freedom under God.
· Moses’ Rebuke: His response “Would you exchange what is better for what is inferior?” is the moral heart of the story. They traded spiritual elevation for worldly desire.
· The Lasting Curse: The verse concludes with their historical fate: perpetual “humiliation and poverty” and divine wrath. Maududi clarifies this is not an ethnic condemnation but the historical consequence of their specific, accumulated crimes: rejecting God’s signs, the ultimate arrogance of killing the very prophets sent to guide them, persistent disobedience, and transgression. This fate stands as an eternal lesson.

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Summary from Tafheemul Quran Perspective (Verses 47-61):

This historical recitation, according to Maududi, serves a profound purpose for its immediate listeners (the Jews of Medina) and for all Muslims:

1. It dismantles pride: It shows that divine favor in the past is no guarantee of future success if the covenant is broken.
2. It defines ingratitude (Kufr): Kufr is not just denial; it is the arrogance to demand different signs, to mock commands, to prefer the low over the high, and to rebel despite endless blessings.
3. It establishes a universal law: The sequence is clear: Great Blessing → Ingratitude & Arrogance → Chastisement & Humiliation. This is a law of history for any nation entrusted with divine truth.
4. It warns the new Muslim nation: The passage implicitly warns the nascent Islamic community to learn from this history, to avoid the traps of arrogance, ingratitude, and preferring worldly gain over divine truth, lest they suffer a similar fate.

This concludes the direct historical address to the Children of Israel in this section. The subsequent verses will now apply these lessons more broadly.

This passage concludes the Parable of the Two Gardens and then powerfully shifts to a universal and undeniable metaphor for the fleeting nature of worldly life, followed by a vivid depiction of the Day of Judgment.

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Arabic Text (Verses 18:45-49)

وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا
الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا
وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا
وَعُرِضُوا عَلَىٰ رَبِّكَ صَفًّا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ ۚ بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُم مَّوْعِدًا
وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا ۚ وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا

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Translation (English – Approximate Meaning)

45. And present to them the parable of the life of this world: It is like water which We send down from the sky; the earth’s vegetation absorbs it, but then it becomes dry stubble which the winds scatter. And Allah is ever Perfect in Ability over all things.
46. Wealth and children are the adornment of the worldly life. But the enduring good deeds are better with your Lord for reward and better for [one’s] hope.
47. And [warn them of] the Day when We will remove the mountains and you will see the earth laid bare. And We will gather them, leaving none of them behind.
48. And they will be presented before your Lord in rows: “Now you have certainly come to Us as We created you the first time. But you claimed that We would never make for you an appointment [of resurrection]!”
49. And the record [of deeds] will be placed, and you will see the criminals fearful of what is in it. They will say, “Oh, woe to us! What is this record? It does not leave out a small or a great deed except that it has enumerated it.” And they will find what they did present [before them]. And your Lord does injustice to no one.

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verse 45: The Parable of Worldly Life

· After the specific story of the two gardens, Allah now gives a universal parable for all of worldly life.
· The Analogy: Rain → Lush, green growth → Rapid drying → Brittle, dead stubble → Scattered by the wind.
· The Meaning: This is the complete cycle of worldly life. Its attractions, growth, and beauty are temporary, dependent on Allah’s will, and ultimately hollow. They flourish for a short while but are destined to wither and be completely swept away. The “winds” can be seen as the winds of time, death, or divine decree.
· “And Allah is ever Perfect in Ability…” This phrase connects the parable’s lesson: The same Power that creates this fleeting beauty can also remove it and bring about the next, permanent life.

Verse 46: The True vs. The Adornment

· This verse clarifies a common human confusion. Wealth and children—the very things the owner of the gardens boasted about—are labeled “the adornment of the worldly life.”
· Adornment (Zeenah): Something that is superficial, decorative, and external. It is not the essence or the lasting substance.
· In contrast, “the enduring good deeds” (Al-Baqiyatus-Salihat) are declared superior.
· “Enduring” (Baqiyat): These are deeds whose benefit and reward remain, unlike wealth which is left behind. Maududi explains these are the deeds rooted in faith and righteousness—like prayer, charity, good character, spreading knowledge—which continue to benefit a person even after death.
· They are better in reward (in the Hereafter) and better for hope (as they provide true, lasting security for the future).

Verse 47: The Total Upheaval of the Day

· The scene shifts to the Day of Judgment, the ultimate reality that the disbelievers denied.
· The imagery is of absolute, cataclysmic power: Mountains (the very symbols of permanence on earth) will be moved, and the earth will be flattened and laid bare. Nothing will be hidden.
· “Leaving none of them behind” emphasizes the completeness and inescapability of the gathering.

Verse 48: The Confrontation with Reality

· Humanity will be presented before Allah in rows, stripped of all worldly distinctions of wealth, race, or tribe. It is a scene of total exposure and accountability.
· Allah will address them, highlighting their fundamental error: “You have come to Us as We created you the first time” – i.e., naked, alone, and powerless, contradicting their belief that they were independent masters of their own destiny.
· “But you claimed that We would never make for you an appointment!” This is the core charge: their denial of accountability and the Hereafter.

Verse 49: The Book of Deeds

· The central moment of reckoning: “The record will be placed.” This is the personal, meticulous book of each individual’s life.
· The reaction of the “criminals” (Mujrimoon)—those who wronged their own souls by disbelief and sin—is one of terror and astonishment.
· They are shocked by its completeness: “It does not leave out a small or a great deed except that it has enumerated it.” Every word, thought, and action is recorded.
· “And they will find what they did present [before them].” Their entire life is manifested. There is no denial, no forgetting, no lawyerly argument. The truth is objective and manifest.
· The verse ends with the foundational principle of divine justice: “And your Lord does injustice to no one.” The punishment will be exactly commensurate with the deeds they themselves chose to commit. They are facing the consequences of their own choices.

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Key Themes from Tafheem-ul-Qan in these Verses:

1. The Transience of the World: The parable (v.45) is one of the most powerful in the Quran, designed to shatter attachment to this temporary, deceptive life.
2. Mistaking Adornment for Substance: A major human failing is to chase the “adornment” (wealth, status, family prestige) and neglect the “enduring” good deeds that constitute true capital for the eternal life.
3. The Inevitability and Completeness of the Gathering: The description of the Day is meant to instill Yaqeen (certainty) in the believer and warn the denier. No one will be missed or excused.
4. The Absolute Precision of Accountability: The record of deeds is flawless and all-encompassing. This concept (Al-Hisab) is a powerful deterrent against sin in private and a motivator for good deeds.
5. The Final Justice: The system is perfectly just. The terror of the criminals stems from seeing their own actions, not from any divine tyranny. This closes the loop from the earlier declaration of free will (“whoever wills, let him believe…”).

This section serves as the moral conclusion to the story of the two gardens and a universal warning to all of humanity about the true nature of this world and the absolute reality of the Next.

Following the story of Adam, which established the principles of guidance, test, and accountability for all humanity, the discourse now turns to a specific, historical case study: the Children of Israel (Bani Isra’il). They were the bearers of a great divine covenant and recipients of countless favors, yet their history is marked by repeated breaches of faith. This address serves as both a lesson for them and a warning for the new Muslim nation forming under Prophet Muhammad (ﷺ) about the pitfalls to avoid.

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سورة البقرة (Surah Al-Baqarah)

آية 40

القرآن: يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ
Translation: O Children of Israel! Remember My favour which I bestowed upon you, and fulfil your covenant (with Me) and I shall fulfil My covenant (with you), and of Me alone be afraid.

Explanation (Tafheemul Quran):
Maududi explains that this address marks a pivotal shift. The Children of Israel are being directly reminded of their unique historical status.

· “Remember My favour…”: This is a call to recall the countless blessings—deliverance from Pharaoh, parting of the sea, manna and quails, the Covenant at Mount Sinai—that formed their national identity. Forgetfulness of divine blessings, Maududi notes, is the first step towards ingratitude and transgression.
· The Mutual Covenant: The core of the relationship is presented as a bilateral covenant. “Fulfil your covenant… I shall fulfil Mine.” Their covenant was to obey God’s law and uphold their prophetic mission. God’s covenant was to grant them leadership, security, and prosperity. Their history of suffering is framed not as divine abandonment, but as a consequence of their own breach of contract.
· The Essence of Piety: The verse concludes with the fundamental principle: “and of Me alone be afraid.” True piety (Taqwa) is fear of God’s displeasure alone, not fear of other powers, peoples, or losses. Much of their later corruption stemmed from fearing other nations more than God.

آية 41

القرآن: وَآمِنُوا بِمَا أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ ۖ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ
Translation: And believe in what I have sent down (the Qur’an), confirming that which is with you (the Torah), and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear Me alone.

Explanation:
This verse applies the general covenant to the immediate context: their duty regarding the new revelation, the Quran, brought by Prophet Muhammad (ﷺ).

· Belief in the Quran: Since the Quran confirms the essential truths in their own scripture (the Torah), logic and fidelity demand they believe in it. Maududi states that their scholars (Ahbar) recognized the prophecies about Muhammad (ﷺ) but concealed them.
· “Be not the first to disbelieve in it”: This is a severe warning. As the people of the Book, they should have been the first to accept a prophet confirming their own. To be the first to reject him would be a supreme betrayal of their own legacy.
· The Great Corruption: “Do not exchange My signs for a small price” is, in Maududi’s view, the central accusation. This refers to sacrificing truth for worldly gain—using their religious knowledge for social status, wealth, or political power, and thus rejecting the truth of the Quran to protect their vested interests. True Taqwa is presented as the antidote to this corruption.

آية 42

القر Quran: وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
Translation: And do not mix the truth with falsehood, nor conceal the truth while you know.

Explanation:
Maududi identifies this as the specific method of their corruption.

· Mixing Truth with Falsehood: This refers to distorting religion by blending divine revelation with human interpretations, superstitions, and fabricated traditions, making it difficult for common people to distinguish pure guidance.
· Concealing the Truth: This points directly to their scholars’ sin of hiding the clear prophecies about Muhammad (ﷺ) found in their own scriptures. They “know” the truth but suppress it for ulterior motives. This combination—distortion and concealment—corrupts religion from within.

آية 43

القرآن: وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ
Translation: And establish prayer and give zakah and bow with those who bow [in worship and obedience].

Explanation:
After detailing their failures, the call returns to core, universal acts of worship that were also central to their own law.

· Establish Prayer & Give Zakah: These are the pillars of individual piety and social responsibility, common to all Abrahamic faiths.
· “Bow with those who bow”: Maududi emphasizes this is a direct call to join the Muslim community (Ummah) in collective worship and submission. It is an invitation to move from theoretical recognition to practical alignment with the new bearers of divine truth.

آية 44

القرآن: أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ ۚ أَفَلَا تَعْقِلُونَ
Translation: Do you order righteousness of the people and forget yourselves, while you recite the Scripture? Then will you not reason?

Explanation:
Maududi highlights this verse as a devastating critique of their religious leadership (rabbis and priests).

· The Hypocrisy of the Leaders: They would exhort others to good deeds and to follow the truth (including, implicitly, the truth about Muhammad), yet they themselves would not act upon it due to worldly concerns. They had “knowledge” (they recited the Book) but it did not translate into personal commitment.
· A Call to Reason: The verse ends with “Then will you not reason?” exposing the irrationality of knowing the truth but refusing to follow it—a spiritual and intellectual bankruptcy.

آية 45

القرآن: وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ
Translation: And seek help through patience and prayer. Indeed, it is a burden except for the humble—

Explanation:
This verse offers the spiritual solution to the weaknesses just exposed.

· The Two Aids: For the difficult task of surrendering pride, abandoning vested interests, and following the truth, God prescribes two aids: “patience” (Sabr) – steadfastness in the face of hardship, ridicule, or loss; and “prayer” (Salat) – the constant connection to God that provides strength and humility.
· The Condition for Ease: Submitting to this truth feels “burdensome” only to those whose hearts are not humble. For “the humble (Khashi’un)”—those whose hearts are softened before God’s greatness—this submission becomes a source of peace and relief, not a burden. This directly contrasts with the arrogance (Kibr) of Iblis and the Jewish leaders.

آية 46

القرآن: الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ
Translation: Who are certain that they will meet their Lord and that they will return to Him.

Explanation:
Maududi concludes that this verse defines the essence of “the humble” mentioned in the previous verse. Their humility and consequent ability to bear the “burden” stem from one foundational conviction:

· Certainty of the Hereafter: They live with the unwavering certainty (“Yazunnun” here meaning certainty, not doubt) that they will meet their Lord and be returned to Him for accountability. This profound awareness of the afterlife makes worldly pride, status, and petty gains insignificant, enabling true submission to God’s commands.

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Summary from Tafheemul Quran Perspective (Verses 40-46):

This section, according to Maududi, serves as a powerful diagnosis and prescription:

· Diagnosis: It exposes the spiritual diseases that afflicted the previous People of the Book: forgetfulness of blessings, breaching covenants, valuing worldly gain over truth, hypocrisy of religious leaders, and mixing truth with falsehood.
· Prescription: It calls them (and by extension, the new Muslim nation) back to the core: remembrance of God’s favors, fulfilling covenants, fearing God alone, and embodying sincerity between knowledge and action. The ultimate cure lies in the certainty of the Hereafter, which fosters the humility needed to accept truth and the patience to uphold it.

Would you like me to continue with the next thematic section of this address (verses 47-61)?

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سورة البقرة (Surah Al-Baqarah)

آية 35

القرآن: وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ
Translation: And We said, “O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers.”

Explanation (Tafheemul Quran):
Maududi explains that this verse introduces the first test for humanity in its primordial state. Adam and his wife were placed in Paradise (Al-Jannah), an abode of bliss and ease.

· “Eat therefrom in abundance from wherever you will”: This signifies the complete provision and freedom granted to them, highlighting God’s initial grace and the absence of hardship.
· The Sole Prohibition: Amidst this boundless provision, they were given one clear prohibition: not to approach a certain tree. Maududi notes that the nature of the tree is not specified in the Quran, indicating the lesson is not about the tree itself but about the test of obedience.
· The Consequence: The warning, “lest you be among the wrongdoers (al-Zalimin)” is key. Zulm (wrongdoing) here means to wrong oneself by transgressing a clear boundary set by God, thereby forfeiting a state of grace. This sets the stage for the moral choice that defines the human condition.

آية 36

القرآن: فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ
Translation: But Satan caused them to slip therefrom and removed them from that [state] in which they had been. And We said, “Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.”

Explanation:

· The Slip and its Agent: “Satan caused them to slip…” Maududi clarifies that Iblis, now an avowed enemy after his refusal to prostrate, succeeded in his deception. The verb azalla implies causing to slip or stumble, indicating that they were tempted and succumbed, committing an error of judgment that led to disobedience.
· The Immediate Result: They were removed from the state of blissful ease in Paradise. This marks the transition from a state of perfect harmony to one of struggle.
· The Decree for Earthly Life: God’s command “Go down…” applies to Adam, his wife, and Iblis. The phrase “as enemies to one another” establishes the enduring conflict: the enmity between humanity and Satan, and the potential for enmity among humans themselves due to Satan’s whispers.
· Earth as a Temporary Abode: The verse concludes by defining the earth as a “place of settlement and provision for a time.” Maududi emphasizes that this makes earthly life a testing ground, a temporary phase with a clear terminus, not the final destination.

آية 37

القرآن: فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
Translation: Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.

Explanation:
This verse contains a crucial spiritual lesson.

· “Adam received from his Lord [some] words”: Maududi explains that after realizing his error, Adam did not despair. He turned to God in sincere remorse, and God, in His mercy, taught him the words of repentance and supplication. This shows the correct response to sin is not hiding or despairing, but turning back to God.
· “He accepted his repentance”: God, whose attributes are “the Accepting of repentance, the Merciful,” forgave Adam. This establishes the principle of Tawbah (repentance) as the means of returning to God’s grace after a fall. Adam’s story is thus one of error, followed by repentance and forgiveness, not one of eternal damnation.

آية 38

القرآن: قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Translation: We said, “Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance – there will be no fear concerning them, nor will they grieve.”

Explanation:

· This repeats and elaborates on the command to descend, now addressing the collective human condition.
· The central promise of earthly life is revealed: “when guidance comes to you from Me.” Maududi states that this refers to the Prophets and the revealed Books God would send throughout history. Life on earth is not a state of abandonment; it is accompanied by continuous divine guidance.
· The Promise: For “whoever follows My guidance” the ultimate outcome is absolute security: “no fear concerning them, nor will they grieve.” This directly connects back to the promise for the believers in verse 2:25, framing all of human history as a test of heeding divine guidance.

آية 39

القرآن: وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
Translation: But those who disbelieve and deny Our signs – those will be the companions of the Fire; they will abide therein eternally.”

Explanation:

· This verse presents the other, dire consequence of the test. In contrast to the followers of guidance, those who choose disbelief (Kufr) and deny Our signs—the clear proofs and revelations—have a fixed destination.
· Maududi links this back to the arrogance of Iblis and the nature of Kufr as a willful rejection. Their fate is to be “companions of the Fire” in a state of eternal abode. This concludes the foundational narrative by presenting the two ultimate, divergent paths for humanity that emerge from the test on earth.

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Summary from Tafheemul Quran Perspective:

Maududi’s commentary on these verses draws out these core lessons:

1. The Human Test Begins: Life is a test of obedience to clear divine commands amidst freedom and provision.
2. The Reality of Error & Repentance: Falling into error is part of the human experience; the critical response is sincere repentance (Tawbah), which God accepts.
3. Earth as the Arena of Choice: Humanity’s descent to earth was not merely a punishment but the beginning of its appointed role (Khilafah) in the arena of trial.
4. The Constant of Divine Guidance: God did not leave humanity aimless. The sending of guidance through prophets is a mercy and the criterion for success.
5. The Two Eternal Outcomes: The narrative culminates by defining the only two permanent destinations: security and bliss for followers of guidance, and the Fire for those who reject it, mirroring the descriptions given in verses 24-25. This completes the framework for understanding human history and individual accountability.

We offered the trust to the heavens, the earth & the mountains,

Quran 33:72 (Surah Al-Ahzab)

English Translation:
We offered the trust to the heavens and the earth and the mountains, but they refused to carry it and were afraid of doing so; but man carried it. Surely he is wrong-doing, ignorant.

Tafseer (Commentary by Syed Abul Ala Maududi):
In the end, Allah wants man to realize his real position in the world; if in that position he regarded the life of the world as mere fun and sport and adopted a wrong attitude carelessly, he would only be working for his own doom.

Here, the word “amanat” (trust) implies khilafat (caliphate) which, according to the Quran, man has been granted in the earth. The inevitable result of the freedom given to man to choose between obedience and disobedience, and the powers and authority granted him over countless creations for using that freedom, is that he himself be held responsible for his voluntary acts and should deserve rewards for his righteous conduct and suffer punishment for his evil conduct. Since man has not attained these powers by his own efforts but has been granted these by Allah, and he is answerable before Allah for their right or wrong use, these have been described by the word khilafat at other places in the Quran, and by amanat here.

In order to give an idea of how important and heavy this “trust” (amanat) is, Allah says that the heavens and the earth, in spite of their glory and greatness, and the mountains, in spite of their size and firmness, could not have the power and courage to bear it. But man, the weak and frail man, has borne this heavy burden on his tiny self.

The presentation of the trust before the earth and the heavens and their refusal to bear it and their being afraid of it may be true literally, or it may have been said so metaphorically. We can neither know nor can comprehend Allah’s relationship with His creations. The earth and the sun and the moon and the mountains are dumb, deaf and lifeless for us but they may not be so for Allah. Allah can speak to each of His creations and it can respond to Him, though its nature is incomprehensible for us. Therefore, it is just possible that Allah, in fact, might have presented this heavy trust before them, and they might have shuddered to see it, and they might have made this submission before their Master and Creator.

“Lord, we find our good and our convenience only in remaining as Your powerless servants: we do not find courage to ask for the freedom to disobey and do justice to it, and then suffer Your punishment in case we cannot do justice to it.” Likewise, it is also quite possible that before this present life Allah might have given another kind of existence to mankind and summoned it before Himself, and it might have willingly undertaken to accept the delegated powers and authority. We have no rational argument to regard this as impossible. Only such a person, who might have made a wrong estimate of his mental and intellectual powers and capabilities, can think of regarding it as impossible.

However, this is also equally possible that Allah may have said so allegorically. In order to give an idea of the extraordinary importance of the matter, He may have depicted the scene as if the earth and the heavens and the mountains like the Himalayas were present before Him on one side and a 5 to 6 foot man, on the other. Then Allah might have asked:

“I want to invest someone of My creation with the power that being a subject of My Kingdom, it may acknowledge My Supremacy and obey My commands of its own free will; otherwise it will also have the power to deny Me, even rebel against Me. After giving him this freedom I shall so conceal Myself from him as if I did not exist at all. And to exercise this freedom I shall invest him with vast powers, great capabilities, and shall give him dominion over countless of My creations so that he may raise any storm that he may in the universe. Then I shall call him to account at an appointed time. The one who will have misused the freedom granted by Me, will be made to suffer a most terrible punishment; and the one who will have adopted My obedience in spite of all chances and opportunities for disobedience, will be raised to such high ranks as no creation of Mine has ever been able to attain. Now tell, which of you is ready to undergo this test?”

Hearing this discourse a hush might have prevailed for a while all through the universe. Then one huge creation after the other might have bowed down and submitted that it should be excused from the severe test. Then, at last, this frail creation might have risen and submitted: “O my Lord, I am ready to undergo this test. I shall brave all the dangers inherent in the freedom and independence only in the hope that I shall be blessed with the highest office in Your Kingdom if I pass the test.”

By imagining this scene through his heart’s eye only can man judge exactly what delicate position he holds in the universe. Allah in this verse has called the person unjust and ignorant, who lives a carefree life in the place of test, and has no feeling at all of how great a responsibility he is shouldering, and what consequences he will encounter of the right or wrong decisions that he makes in choosing and adopting an attitude for himself in the life of the world. He is ignorant because the fool holds himself as responsible to no one; he is unjust because he is himself preparing for his doom and is also preparing the doom of many others along with him. 10

Footnotes:
In the end, Allah wants man to realize his real position in the world; if in that position he regarded the life of the world as mere fun and sport and adopted a wrong attitude carelessly, he would only be working for his own doom. (This echoes the main tafseer above.) 10

Quran 33:73 (Surah Al-Ahzab)

English Translation:
(The consequence of man’s carrying the trust is) that Allah may chastise hypocritical men and hypocritical women and accept the repentance of believing men and believing women. He is Most Forgiving, Most Merciful.

Tafseer (Commentary by Syed Abul Ala Maududi):
The verse 33:73 is directly tied to the consequence of man’s carrying the trust in 33:72, as stated in the translation. No separate commentary is provided for this verse beyond this linkage in the translation and the overall context of the surah, which emphasizes divine justice and mercy in response to human responsibility. 10

Footnotes:
None specific to this verse; it is explained in the context of the trust (amanat) from verse 72, leading to punishment for hypocrites and polytheists and forgiveness for believers. 10

Tafseer ibn katheer

Quran 33:72 (Surah Al-Ahzab)

Arabic Text:
إِنَّا عَرَضْنَا الاٌّمَانَةَ عَلَى السَّمَـوَتِ وَالاٌّرْضِ وَالْجِبَالِ فَأبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الإِنْسَـنُ إِنَّهُ كَانَ ظَلُوماً جَهُولاً

English Translation:
Truly, We did offer the Amanah to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it. But man bore it. Verily, he was unjust and ignorant.

Tafseer (Commentary by Ibn Kathir):
These verses explain the concept of Al-Amanah (the trust or responsibility) that Allah offered to the heavens, earth, and mountains, but they refused to carry it due to fear of its consequences. Instead, it was borne by humankind (Al-Insan), described as unjust (Zaloom) and ignorant (Jahool), meaning he underestimated the weight of this responsibility, which involves obedience to Allah, fulfilling obligatory duties (Al-Fara’id), and accepting commands and prohibitions with their rewards and punishments.

Interpretations of Al-Amanah include:

• Obedience to Allah (reported from Ibn Abbas).
• Obligatory duties such as prayer, fasting, and ritual purification (Zayd bin Aslam).
• Religion, duties, and prescribed punishments (Qatadah).
• Responsibility for chastity in women (Ubayy bin Ka’b).
• A combination of these, encompassing trust, truthfulness, good character, and moderation (Hadith from Abdullah bin ‘Amr). 10

Quran 33:73 (Surah Al-Ahzab)

Arabic Text:
لِّيُعَذِّبَ اللَّهُ الْمُنَـفِقِينَ وَالْمُنَـفِقَـتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَـتِ وَيَتُوبَ اللَّهُ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً

English Translation:
So that Allah will punish the hypocrites, men and women, and the men and women who are idolators. And Allah will pardon the believers, men and women. And Allah is Ever Oft-Forgiving, Most Merciful.

Tafseer (Commentary by Ibn Kathir):
Humankind accepted this Amanah despite its demands, leading to consequences: Allah will punish the hypocrites (Munafiqeen/Munafiqat), who feign faith outwardly while hiding disbelief, and the idolators (Mushrikeen/Mushrikat), who associate others with Allah in worship. Conversely, Allah will pardon and show mercy to the believers (Mumineen/Muminat), who truly believe in Allah and His Messengers and obey Him. Allah is described as Ghafur (Oft-Forgiving) and Rahim (Most Merciful). 10

This passage presents the Parable of the Two Gardens, a powerful story about the dangers of arrogance, ingratitude, and forgetting Allah in the face of worldly wealth and success.

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Arabic Text (Verses 18:32-44)

وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا
كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْئًا ۚ وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا
وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا
وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِّنَفْسِهِ قَالَ مَا أَظُنُّ أَن تَبِيدَ هَٰذِهِ أَبَدًا
وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا
قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا
لَّٰكِنَّا هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا
وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ ۚ إِن تَرَنِ أَنَا أَقَلَّ مِنكَ مَالًا وَوَلَدًا
فَعَسَىٰ رَبِّي أَن يُؤْتِيَنِ خَيْرًا مِّن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حَسَبَانًا مِّنَ السَّمَاءِ فَتُصْبِحَ صَعِيدًا زَلَقًا
أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا فَلَن تَسْتَطِيعَ لَهُ طَلَبًا
وَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَا أَنفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا
وَلَمْ تَكُن لَّهُ فِئَةٌ يَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا كَانَ مُنتَصِرًا
هُنَالِكَ الْوَلَايَةُ لِلَّهِ الْحَقِّ ۚ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا

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Translation (English – Approximate Meaning)

32. And present to them the parable of two men: We granted one of them two gardens of grapevines, and We bordered them with palm trees and placed crops between them.
33. Both gardens yielded their produce in full and did not fall short thereof in any way. And We caused a river to gush forth between them.
34. And he had abundant fruits, so he said to his companion while conversing with him, “I am greater than you in wealth and stronger in manpower.”
35. And he entered his garden while wronging himself [with pride]. He said, “I do not think this will ever perish.”
36. “And I do not think the Hour will ever occur. And even if I am returned to my Lord, I will surely find better than this as a return.”
37. His companion said to him while conversing with him, “Have you disbelieved in He who created you from dust, then from a sperm-drop, then fashioned you into a man?”
38. “But as for me, He is Allah, my Lord, and I do not associate with my Lord anyone.”
39. “And why, when you entered your garden, did you not say, ‘What Allah wills [will occur]; there is no power except in Allah’? Although you see me less than you in wealth and children,”
40. “It may be that my Lord will give me something better than your garden and will send upon it a calamity from the sky, and it will become a smooth, dusty ground,”
41. “Or its water will become sunken [into the earth], so you would never be able to seek it.”
42. And his fruits were encompassed [by ruin], so he began to turn his hands [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and he was saying, “Oh, I wish I had not associated with my Lord anyone.”
43. And there was for him no company to aid him other than Allah, nor could he defend himself.
44. At that time, [all] protection is from Allah, the True. He is best in reward and best in outcome.

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verses 32-33: The Setup of the Parable

· Allah instructs the Prophet (pbuh) to give this parable to the arrogant disbelievers of Mecca (like Walid ibn al-Mughirah, ‘Aas ibn Wa’il) who took pride in their wealth and mocked the poor believers.
· The two gardens are described as perfectly fruitful, well-irrigated, and lush. This represents maximum worldly success and prosperity.

Verse 34: The Arrogance of Wealth

· The wealthy man, impressed by his own possessions, boasts to his believing companion. His pride is twofold: in wealth and in worldly strength (family, tribe, supporters). This mirrors the attitude of the Quraysh chiefs.

Verses 35-36: The Core Denial

· “He entered his garden while wronging himself.” His very entry, filled with arrogance, was an act of spiritual self-harm.
· His statement reveals his twofold disbelief:

1. Denial of the World’s Impermanence: “I do not think this will ever perish.” He believes his wealth is eternal and immune to loss.
2. Denial of the Hereafter: “I do not think the Hour will occur.” This is the root of his arrogance. Even if he pays lip service to a return to God, he arrogantly assumes he’ll get something even better there, showing he has no real understanding of accountability.

Verses 37-38: The Believer’s Firm Reply

· The companion, poor but wise, immediately points to the fundamental truth: their origin (from dust, then a lowly drop). How can a creature of such humble origins be arrogant before its Creator?
· He makes a clear declaration of pure monotheism (Tawheed): “He is Allah, my Lord, and I do not associate anyone with Him.” His identity and security are tied to Allah, not possessions.

Verses 39-41: The Lesson of Gratitude and Reliance

· The believer gives the crucial lesson: The correct attitude upon seeing one’s blessings is to say: “Mā shā’a Allāh, lā quwwata illā billāh” (What Allah wills; there is no power except with Allah).
· “Mā shā’a Allāh” acknowledges that all blessings are by Allah’s will, not one’s own merit.
· “Lā quwwata illā billāh” acknowledges that the power to retain those blessings also lies only with Allah.
· He warns that Allah can take it all away in an instant—through a storm, a drought, or by making the water vanish—turning the lush garden into barren waste.

Verses 42-43: The Inevitable Outcome

· The parable shifts to show the warning coming true. The garden is destroyed completely.
· The wealthy man is now helpless. He wrings his hands in regret, realizing his folly. His meaningless wish—”I wish I had not associated anyone with my Lord”—comes too late. His “partners” (his wealth, his tribe) are of no help.
· This scene embodies the ultimate helplessness that follows worldly arrogance when divine decree strikes.

Verse 44: The Eternal Verdict

· “At that time, [all] protection is from Allah, the True.” In the final moment, only Allah’s protection matters. All other supports (wealth, power, tribe) vanish.
· “He is best in reward and best in outcome.” True success, the best return, belongs only to those who ally themselves with Allah, the Ultimate Reality (al-Haqq).

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Key Themes from Tafheem-ul-Qan in these Verses:

1. A Test, Not a Reward: Worldly wealth is a test of character, not a sign of Allah’s special favor. The real reward is in the Hereafter.
2. The Psychology of Arrogance: Denial of the Hereafter (Akhirah) is the root of arrogance (Kibr). One who thinks this life is all there is will inevitably look down on others.
3. The Formula for Blessings: The true “insurance” for any blessing is gratitude (Shukr) and acknowledging its source, expressed in the phrase “Mā shā’a Allāh, lā quwwata illā billāh.”
4. The Illusion of Power: All worldly power and support are illusory and will abandon a person when most needed. True protection (Walaayah) belongs only to Allah.
5. A Warning to the Opponents: This parable was a direct warning to the Meccan elite that their wealth and power were transient and that their arrogance would lead to their ruin, both in this world and the next.

This parable perfectly follows the previous verses (27-31), which ended with the contrast between Paradise and Hell. Here, it illustrates how the choice of disbelief and arrogance—rooted in love for this temporary world—leads to that terrible end, while conscious dependence on Allah leads to salvation.

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سورة البقرة (Surah Al-Baqarah)

آية 30

القرآن: وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ
Translation: And [mention, O Muhammad], when your Lord said to the angels, “Indeed, I will make upon the earth a vicegerent.” They said, “Will You place therein one who will cause corruption therein and shed blood, while we exalt You with praise and declare Your perfection?” He said, “Indeed, I know that which you do not know.”

Explanation (Tafheemul Quran):
Maududi explains that this verse begins the narrative of Adam, which serves a crucial purpose: to establish humanity’s true status, potential, and the reason for its creation.

· “I will make upon the earth a vicegerent (Khalifah).”: This is the key declaration. Maududi emphasizes that a Khalifah is not an independent ruler but a representative entrusted with authority by a higher sovereign (God). Humanity’s role is to govern the earth according to God’s laws and moral order. This elevates human purpose beyond mere survival to a position of trust and responsibility.
· The Angels’ Question: The angels, aware of the potential for mischief and bloodshed in human nature (perhaps based on prior creations like the Jinn), express a respectful inquiry. Maududi notes their question is not one of objection but of seeking understanding, contrasting their own constant worship with humanity’s predicted flaws.
· God’s Reply: “I know that which you do not know.”: This affirms divine wisdom transcending angelic understanding. God endowed the prospective Khalifah with faculties (knowledge, will, choice) that angels did not possess—faculties that carried the risk of corruption but also the potential for a unique form of moral and spiritual achievement that pure, obedient beings could not attain.

آية 31

القرآن: وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاءِ هَٰؤُلَاءِ إِن كُنتُمْ صَادِقِينَ
Translation: And He taught Adam the names – all of them. Then He presented them to the angels and said, “Inform Me of the names of these, if you are truthful.”

Explanation:
This verse demonstrates the unique qualification God granted to humanity.

· “He taught Adam the names – all of them.”: Maududi interprets “the names” (al-Asma’) in a comprehensive sense. It signifies the capacity for conceptual knowledge—the ability to identify, label, understand the nature, properties, and potential uses of things. This represents intellect, language, and the power to learn, master the environment, and develop civilization. This knowledge is the primary tool for fulfilling the role of Khalifah.
· The test before the angels proves this knowledge is a specific divine gift to humanity, not inherent in the angels.

آية 32

القرآن: قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ
Translation: They said, “Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.”

Explanation:
The angels, in their humility, immediately acknowledge their limitation. Maududi highlights their response as a model of submission. They declare God’s perfection (Subhanaka), admit their knowledge is only what God has granted them, and affirm His all-encompassing knowledge and wisdom. This contrasts with the later arrogance of Iblis (Satan) and prefigures the correct attitude a creature must have before the Creator.

آية 33

القرآن: قَالَ يَا آدَمُ أَنبِئْهُم بِأَسْمَائِهِمْ ۖ فَلَمَّا أَنبَأَهُم بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
Translation: He said, “O Adam, inform them of their names.” And when he had informed them of their names, He said, “Did I not tell you that I know the unseen of the heavens and the earth? And I know what you reveal and what you have concealed.”

Explanation:

· Adam successfully demonstrates the knowledge bestowed upon him. This practical test establishes humanity’s unique intellectual capacity.
· God’s concluding statement, “Did I not tell you that I know the unseen…”, serves multiple purposes in Maududi’s explanation:

1. It reaffirms to the angels the depth of divine wisdom behind creating the Khalifah.
2. It is a subtle but profound warning. The phrase “I know what you reveal and what you have concealed” addresses not just the angels’ spoken question, but also any unspoken thoughts or reservations they may have harbored. It establishes, at the very beginning of the human story, that God’s knowledge is absolute—a theme central to the relationship between the Creator and His vicegerent.

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Summary from Tafheemul Quran Perspective:

Maududi’s commentary on these verses establishes foundational Islamic doctrines:

1. Humanity’s Noble Purpose: Humans are not accidental but created with a sacred trust (Khilafah) to establish God’s order on earth.
2. The Source of Human Dignity: Human superiority over other creations lies in the bestowed faculty of ‘Ilm (knowledge and intellect), which carries both great potential and great responsibility.
3. The Test of Creation: The narrative sets the stage for the upcoming test in Paradise and the earthly life, explaining why humans, despite their high station, are capable of both great good and corruption.
4. Divine Wisdom Transcends All: The core lesson is that God’s plan, rooted in His all-encompassing knowledge, may contain wisdom beyond the immediate understanding of any creation, including angels.

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These final two verses are a profound culmination of the entire surah. They are not just a conclusion but a summary of the believer’s creed, attitude, and relationship with Allah. They move from a collective declaration of faith to a deeply personal prayer, embodying the essence of what it means to submit to Allah.

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Verse 2:285 – The Believers’ Creed

Arabic Text (2:285):

آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ

Translation (2:285):

“The Messenger believes in what has been sent down to him from his Lord, and so do the believers. All believe in Allah, His angels, His Books, and His Messengers. They say: ‘We make no distinction between any of His Messengers.’ And they say: ‘We have heard and we obey. Grant us Your forgiveness, our Lord, and to You is the return.’”

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Tafseer (2:285) from Tafheem-ul-Quran:

The Perfect Model of Belief:

· The Messenger’s Lead: Belief begins with the Prophet Muhammad (ﷺ) himself as the perfect exemplar. His absolute faith in the revelation establishes the standard for all believers.
· The Pillars of Faith (Iman): The verse concisely lists the core articles of Islamic faith:

1. Allah
2. His Angels
3. His Books (including the Torah, Psalms, Gospel, and Quran)
4. His Messengers (from Adam to Noah, Abraham, Moses, Jesus, and Muhammad, peace be upon them all).
   · No Distinction Between Messengers: This is a defining characteristic of Islamic belief, rejecting the exclusive claims of earlier communities (e.g., Jews rejecting Jesus, Christians rejecting Muhammad). True faith requires accepting all prophets as links in the same divine chain of guidance.
   · The Believer’s Attitude – “We hear and we obey”: This is the operational principle of Islam. It signifies immediate, willing submission to divine command without hesitation, debate, or picking and choosing. It is the antithesis of the Israelites’ infamous “We hear and we disobey” (2:93).
   · The Immediate Plea – “Grant us Your forgiveness”: Even while declaring their obedience, believers immediately seek forgiveness. This reflects profound self-awareness and humility, recognizing human fallibility and the constant need for Allah’s mercy despite their best efforts.
   · The Ultimate Reality – “To You is the return”: Every declaration of faith and act of obedience is rooted in the certainty of the Hereafter and final accountability.

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Verse 2:286 – The Great Prayer (Du’a)

Arabic Text (2:286):

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۚ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

Translation (2:286):

“Allah does not burden any soul beyond its capacity. It shall be rewarded for whatever good it does, and it shall be punished for whatever evil it does. (They pray): ‘Our Lord! Take us not to task if we forget or make a mistake. Our Lord! Lay not upon us a burden such as You laid upon those before us. Our Lord! Burden us not with what we have no strength to bear. Pardon us, forgive us, and have mercy on us. You are our Protector; so help us against the disbelieving people.’”

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Tafseer (2:286) from Tafheem-ul-Quran:

This verse is a prayer taught by Allah Himself, capturing the human condition before the Divine. It consists of a divine principle followed by a comprehensive supplication.

Part 1: The Divine Principle of Justice

· “Allah does not burden a soul beyond its capacity.” This is a fundamental axiom of Islamic law and theology. It provides immense relief and hope, affirming that Allah’s commandments are always within human capability and that circumstances are taken into account.

Part 2: The Sevenfold Supplication:
The prayer that follows reflects deep spiritual wisdom and human need:

1. “Take us not to task if we forget or make a mistake.”
   · Tafseer: A plea for pardon for unintentional lapses (sahw) and sincere errors (khata’). It acknowledges human weakness in memory and judgment. (Maududi notes a Hadith where Allah says, “I have done so,” in response to this part of the prayer).
2. “Lay not upon us a burden such as You laid upon those before us.”
   · Tafseer: A reference to the heavy, rigid legal burdens imposed on previous nations as a form of punishment (e.g., some Mosaic laws). The Muslim Ummah prays to be spared such severity.
3. “Burden us not with what we have no strength to bear.”
   · Tafseer: A general plea against any obligation, trial, or situation that is truly unbearable. It is an appeal to Allah’s mercy in all affairs of life.
4. “Pardon us (اعْفُ عَنَّا).”
   · Tafseer: To overlook and erase our sins and shortcomings completely.
5. “Forgive us (وَاغْفِرْ لَنَا).”
   · Tafseer: To cover our faults and protect us from their evil consequences in this life and the next.
6. “Have mercy on us (وَارْحَمْنَا).”
   · Tafseer: To bestow upon us Your grace, kindness, and blessings beyond mere forgiveness—to grant us positive good.
7. “You are our Protector (مَوْلَانَا), so help us against the disbelieving people.”
   · Tafseer: The prayer culminates by affirming Allah as the ultimate Master, Guardian, and Helper. After seeking mercy for internal failings, the believer seeks divine support against external enemies who oppose the truth. This connects personal piety with the communal struggle for truth.

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Conclusion of Surah Al-Baqarah (From Tafheem):

Maududi explains that these closing verses perfectly encapsulate the journey of the entire surah:

· Verse 285 summarizes the creed and obedient attitude that Surah Al-Baqarah has sought to instill, from the stories of past nations to the laws for the new Ummah.
· Verse 286 provides the key to fulfilling that creed: turning to Allah in humble recognition of human weakness, seeking His mercy, forgiveness, and aid. It acknowledges that success can only come from Allah’s grace after our sincere effort.

Thus, the surah ends not with a triumphant declaration of human perfection, but with a humble, comprehensive prayer—the true state of the believer who has absorbed its lessons. This pair of verses is among the most recited in Muslim life, embodying the essence of faith, surrender, and hope in Allah’s mercy.

Summary

These three verses from Surah Al-Baqarah (2:282-284) establish a comprehensive framework for financial ethics and accountability in Islam, progressing from external regulations to internal spiritual consciousness.
Verse 2:282 – The longest verse in the Quran – provides detailed instructions for recording debts: write contracts, use impartial scribes, include witnesses, protect vulnerable parties, and document all transactions regardless of size. The emphasis is on transparency, justice, and preventing disputes through clear documentation.
Verse 2:283 offers practical flexibility for situations where formal documentation isn’t possible (such as during travel), allowing collateral or relying on mutual trust while emphasizing that trustworthiness and God-consciousness (taqwa) remain paramount. It severely condemns concealing testimony as a sin of the heart.
Verse 2:284 transitions to the spiritual dimension, reminding believers that Allah knows both visible and hidden thoughts, and will hold people accountable for their inner intentions as well as outward actions, balancing this with His mercy and power to forgive.

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Verses, translation, explanation in details

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Verse 2:282 – The Verse of Debt (Āyat ad-Dayn)

Arabic Text (2:282):

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰ أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌ بِالْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلَا يَبْخَسْ مِنْهُ شَيْئًا ۚ فَإِن كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ ۚ وَاسْتَشْهِدُوا شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَاءِ أَن تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ ۚ وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا ۚ وَلَا تَسْأَمُوا أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰ أَجَلِهِ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ اللَّهِ وَأَقْوَمُ لِلشَّهَادَةِ وَأَدْنَىٰ أَلَّا تَرْتَابُوا ۖ إِلَّا أَن تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن تَفْعَلُوا فَإِنَّهُ فُسُوقٌ بِكُمْ ۗ وَاتَّقُوا اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

Translation (2:282):

“O you who believe! When you contract a debt for a fixed period, put it in writing. Let a scribe write it down with justice between you. The scribe, whom Allah has taught writing, should not refuse to write; he is under obligation to write. Let him who incurs the liability (the debtor) dictate, fearing Allah, his Lord, and not diminish anything from the settlement. If the debtor is weak in understanding or is unable to dictate himself, then let his guardian dictate with justice. And call upon two of your men to act as witnesses; but if two men are not available, then one man and two women from among such as are acceptable to you as witnesses, so that if either of the two women should forget, the other may refresh her memory. The witnesses must not refuse when they are called upon to do so. Do not neglect to reduce your debts to writing, whether the debt be small or large, along with the term of repayment. That is more equitable in the sight of Allah; it is more reliable for testimony, and the best way to remove all doubt. But if it be a common commercial transaction concluded on the spot, there is no blame on you if you do not reduce it to writing. Have witnesses when you sell something to one another. Let no harm be done to the scribe or to the witness. If you do so, you shall be guilty of transgression. Fear Allah; Allah teaches you, and Allah has full knowledge of everything.”

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Tafseer (2:282) from Tafheem-ul-Quran:

The Longest Verse & Its Significance:
Maududi explains that this is the longest single verse in the Quran, highlighting the supreme importance Islam places on justice, transparency, and the protection of rights in financial dealings.

Key Principles Established:

1. Documentation: Writing down debt contracts is mandated to prevent disputes, forgetfulness, and denials. This establishes a culture of trust through verification, not blind trust that can lead to injustice.
2. Social Obligation: The skilled scribe is obliged to write, and witnesses are obliged to testify. This frames these roles as a collective religious and social duty, not a personal favor.
3. Protection of the Vulnerable: Special provisions are made if the debtor is foolish (سَفِيهًا), weak, or incapable, ensuring they are not exploited even in dictating the terms.
4. The Issue of Women Witnesses: The stipulation of two women in place of one man is explained in its historical-social context. Maududi notes that in 7th-century Arabia, women were generally less involved in commercial life and financial detail. The provision aims at accuracy and support, so one woman may remind the other if needed. The core principle is reliable testimony, not an abstract judgment on gender. He emphasizes this is a legal instruction for that context, not a universal statement on women’s intellectual ability.
5. No Harm to Scribe or Witness: They must be free from pressure or loss, ensuring the integrity of the process.
6. Flexibility for Spot Transactions: An exception is made for immediate cash-and-carry trade, balancing practicality with the general rule.

Core Objective: The verse concludes that this method is “most just (أَقْسَطُ) in Allah’s sight, more solid for evidence, and most likely to prevent doubt.” The entire system is designed to remove ambiguity and foster a society based on clear, witnessed covenants.

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Verse 2:283

Arabic Text (2:283):

وَإِن كُنتُمْ عَلَىٰ سَفَرٍ وَلَمْ تَجِدُوا كَاتِبًا فَرِهَانٌ مَّقْبُوضَةٌ ۖ فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ وَلْيَتَّقِ اللَّهَ رَبَّهُ ۗ وَلَا تَكْتُمُوا الشَّهَادَةَ ۚ وَمَن يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ

Translation (2:283):

“If you are on a journey and cannot find a scribe, then a pledge in hand (shall suffice). But if you trust one another, then let him who is trusted fulfill his trust, and let him fear Allah, his Lord. Do not conceal testimony; whoever conceals it, his heart is surely sinful. Allah knows all that you do.”

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Tafseer (2:283) from Tafheem-ul-Quran:

· Flexibility & Realism: This verse provides practical alternatives when the ideal conditions (a scribe) cannot be met, such as during travel. A pledge (security) taken in hand can suffice.
· The Highest Principle – Trust & Taqwa: Even when formal mechanisms are absent, the ultimate safeguard is personal integrity and consciousness of Allah (Taqwa). The believer who is trusted must honor that trust.
· Severe Condemnation of Concealing Testimony: Hiding or distorting testimony is condemned as a sin of the heart—a corruption of one’s moral core. It is a betrayal of one’s duty to truth and justice.

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Verse 2:284

Arabic Text (2:284):

لِّلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَإِن تُبْدُوا مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ ۖ فَيَغْفِرُ لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

Translation (2:284):

“To Allah belongs all that is in the heavens and all that is on earth. Whether you reveal what is in your hearts or conceal it, Allah will call you to account for it. He will forgive whom He wills and punish whom He wills. Allah has power over all things.”

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Tafseer (2:284) from Tafheem-ul-Quran:

· The Pivotal Turn: After detailing external laws, the discourse now penetrates to the inner realm of intention and thought. This verse connects directly to the warning about the “sinful heart” in the previous verse.
· All-Encompassing Accountability: It declares Allah’s sovereignty and His knowledge of the manifest and the hidden. A believer’s accountability is not limited to outward actions but extends to inner thoughts and intentions.
· Spiritual & Psychological Impact: This teaching instills a profound, constant consciousness of Allah (Ihsan – to worship as if you see Him). It makes hypocrisy impossible for a true believer, as they know that hidden motives are also seen.
· Mercy & Sovereignty: The verse ends by reaffirming Allah’s absolute power and discretion in forgiveness and punishment. This inspires both hope and awe, motivating the believer to purify both inner and outer conduct.

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Conclusion of the Section (From Tafheem):

Maududi explains that these verses provide a complete system of social ethics:

1. Verse 282 establishes objective, verifiable justice in human dealings.
2. Verse 283 emphasizes subjective integrity and trustworthiness when formal means are lacking.
3. Verse 284 lays the ultimate foundation: accountability before the All-Knowing God for both public actions and private thoughts.

This progression moves from law, to morality, to spiritual consciousness, ensuring that a Muslim’s conduct is regulated not just by fear of legal dispute but by fear of displeasing Allah, who knows the secrets of the heart. This triad forms the cornerstone of an ethical society in Islam.