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VERSE 75

Q: What is the Arabic text and translation of verse 75?

Arabic: أَفَتَطْمَعُونَ أَن يُؤْمِنُوا لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَامَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ

Translation: Do you (believers) still hope that they (the Jews) will believe in you, when a party of them used to hear the words of Allah and then distort them knowingly after they had understood them?

Q: Who is this verse addressing?

This verse addresses the Muslims, particularly those who were optimistic about the Jews of Medina accepting Islam.

Q: What historical sin does this verse expose?

The verse reveals that their scholars and rabbis would receive the Torah and its teachings but then deliberately distort them after understanding them clearly.

Q: What two types of distortion does Maududi identify?

1. Tahrif Lafzi (Distortion of the Text): Altering the actual words of scripture
2. Tahrif Ma’nawi (Distortion of Meaning): Misinterpreting clear verses to suit their desires

Q: What is the significance of the word “knowingly” in this verse?

It indicates this was not an error or misunderstanding, but deliberate, culpable corruption. Given this ingrained practice of tampering with revelation, the verse questions how they could be expected to honestly accept the final, uncorrupted revelation (the Quran).

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VERSE 76

Q: What is the Arabic text and translation of verse 76?

Arabic: وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوا أَتُحَدِّثُونَهُم بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَاجُّوكُم بِهِ عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ

Translation: And when they meet those who believe, they say, “We believe.” But when they are alone with one another, they say, “Do you inform them of what Allah has revealed to you, so they may argue with you before your Lord? Have you no sense?”

Q: What dual-faced behavior does this verse expose?

Outwardly, they would claim belief to Muslims to avoid conflict. Privately, their scholars warned each other not to reveal prophecies about Prophet Muhammad (ﷺ) found in their scriptures.

Q: What was their fear according to this verse?

They feared that Muslims would use these prophecies as evidence against them on the Day of Judgment.

Q: What absurdity does Maududi point out?

They were more concerned about losing an argument in the hereafter than about the truth itself. The rhetorical question “Have you no sense?” condemns this foolish prioritization.

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VERSE 77

Q: What is the Arabic text and translation of verse 77?

Arabic: أَوَلَا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

Translation: Do they not know that Allah knows what they conceal and what they declare?

Q: What fundamental principle does this verse remind us of?

Divine omniscience—their secret plots and concealed truths are fully known to God. Their attempt to hide evidence is futile before the One who is the ultimate Witness.

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VERSE 78

Q: What is the Arabic text and translation of verse 78?

Arabic: وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ

Translation: And among them are unlettered ones who do not know the Scripture except [empty] wishes, and they are only assuming.

Q: Who are the “unlettered ones” mentioned in this verse?

The common folk who were ignorant of the actual scripture, as distinguished from the corrupt scholars.

Q: What does “wishes” (Amanni) refer to?

Their “knowledge” was merely hearsay, folklore, and baseless traditions passed down by their leaders. Their religion was built on assumptions, not on direct understanding of the divine text.

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VERSE 79

Q: What is the Arabic text and translation of verse 79?

Arabic: فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِندِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ

Translation: So woe to those who write the Scripture with their own hands, then say, “This is from Allah,” in order to exchange it for a small price. Woe to them for what their hands have written, and woe to them for what they earn.

Q: Who does this verse target?

The rabbis and scribes who physically forged scripture by literally writing things with their own hands.

Q: What three crimes does this verse identify?

1. They physically wrote forgeries (adding to or altering texts)
2. They attributed these forgeries to God, passing them off as divine revelation
3. They did this for worldly gain like wealth, status, and political influence

Q: Why is “Woe” (Wayl) mentioned twice?

The double “Woe” emphasizes the severity of the crime—both for the act of forgery itself and for the ill-gotten gains they acquired through it.

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VERSE 80

Q: What is the Arabic text and translation of verse 80?

Arabic: وَقَالُوا لَن تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَّعْدُودَةً ۚ قُلْ أَتَّخَذْتُمْ عِندَ اللَّهِ عَهْدًا فَلَن يُخْلِفَ اللَّهُ عَهْدَهُ ۖ أَمْ تَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ

Translation: And they say, “The Fire will never touch us except for a few numbered days.” Say, “Have you taken a covenant from Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?”

Q: What false doctrine does this verse expose?

They believed that as descendants of Abraham, any punishment in Hell would be brief (e.g., 40 days).

Q: What logical challenge does the Quran present to this belief?

Two questions: (1) Do you have a covenant from God guaranteeing this? If so, God never breaks His word. (2) If not, then you are inventing lies against God, attributing to Him what you have no knowledge of.

Q: What does this verse condemn?

Religious beliefs based on wishful thinking and tribal chauvinism rather than authentic revelation.

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VERSE 81

Q: What is the Arabic text and translation of verse 81?

Arabic: بَلَىٰ مَن كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

Translation: Yes [on the contrary], whoever earns an evil deed and is enveloped by his sin – those are the companions of the Fire; they will abide therein eternally.

Q: What false belief does this verse overturn?

Their belief that punishment would be brief. The true criterion is not lineage but deeds.

Q: What does “enveloped by his sin” mean?

According to Maududi, this refers to the ultimate evil—Shirk (associating partners with God) and persistent Kufr (denial of truth). When one’s sin becomes their defining, unchanging state, their fate is eternal Hell.

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VERSE 82

Q: What is the Arabic text and translation of verse 82?

Arabic: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ

Translation: But those who believe and do righteous deeds – those are the companions of Paradise; they will abide therein eternally.

Q: What universal condition for salvation does this verse reaffirm?

True faith coupled with righteous action. Together with verse 81, these verses present the only two eternal destinations.

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VERSE 83

Q: What is the Arabic text and translation of verse 83?

Arabic: وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ

Translation: And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], “Do not worship except Allah; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakah.” Then you turned away, except a few of you, and you were refusing.

Q: What are the core elements of the covenant mentioned in this verse?

Pure monotheism, social responsibility (kindness to family, orphans, the poor), good speech, prayer, and charity.

Q: How does Maududi characterize this covenant?

As a microcosm of all divine law.

Q: How did the Children of Israel respond to this covenant?

They turned away from this comprehensive covenant, “except a few” righteous individuals. The majority were in a state of active refusal.

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VERSE 84

Q: What is the Arabic text and translation of verse 84?

Arabic: وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ

Translation: And [recall] when We took your covenant, [saying], “Do not shed your [i.e., each other’s] blood or evict one another from your homes.” Then you acknowledged [this] while you were witnessing.

Q: What specific covenant is recalled in this verse?

The prohibition against internal civil strife, murder, and exile among their own tribes, which they had solemnly agreed to.

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VERSE 85

Q: What is the Arabic text and translation of verse 85?

Arabic: ثُمَّ أَنتُمْ هَٰؤُلَاءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِم بِالْإِثْمِ وَالْعُدْوَانِ وَإِن يَأْتُوكُمْ أُسَارَىٰ تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَاءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

Translation: Then, you are those [same ones] who kill one another and evict a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do.

Q: What breach of covenant does this verse describe?

They were doing the very things they covenanted against—killing and exiling fellow Jews, likely in tribal conflicts.

Q: What contradictory behavior is exposed?

While unlawfully exiling people, they would later ransom captives from those conflicts, treating the symptom while perpetuating the disease.

Q: What is the core accusation in this verse?

“So do you believe in part of the Scripture and disbelieve in part?” This is the defining sin—accepting laws that suited them (like ransom) but rejecting others (like the prohibition of civil strife).

Q: Why is selective obedience condemned?

Religion cannot be treated like a cafeteria; accepting divine authority must be total, not partial.

Q: What dual punishment does this verse mention?

“Disgrace in worldly life” (the historical humiliation and subjugation they suffered) and “the severest punishment” in the Hereafter.

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VERSE 86

Q: What is the Arabic text and translation of verse 86?

Arabic: أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۖ فَلَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنصَرُونَ

Translation: Those are the ones who have bought the worldly life [in exchange] for the Hereafter, so the punishment will not be lightened for them, nor will they be aided.

Q: What “bankrupt trade” does this verse describe?

Choosing the fleeting gains of this world—tribal pride, wealth from forgery, political power—over the eternal rewards of the Hereafter.

Q: What will be their fate on the Day of Judgment?

They have incurred a debt that cannot be reduced. They will find no relief and no helper on the Day of Judgment.

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SUMMARY QUESTIONS

Q: What are the main themes of verses 75-86 according to Maududi?

1. Corruption of the Source: Deliberate distortion of divine revelation by religious elites for worldly gain
2. Hypocrisy and Concealment: Hiding the truth even from themselves
3. Invented Doctrines: Creating self-serving theologies based on wishful thinking
4. Selective Obedience: Accepting parts of the law while rejecting others
5. The Ultimate Loss: Selling eternity for temporary gain

Q: What warning does this passage provide to the Muslim community?

It serves as a grave warning to guard against all these maladies: corrupting revelation, hiding truth, inventing convenient doctrines, and practicing selective obedience to divine law.​​​​​​​​​​​​​​​​

VERSES WITH TRANSLATIONS AND TAFSEER

https://voiceofquran5.com/verses-75-86-of-surah-al-baqarah/

Verse 62

Q: What is the universal criterion for salvation according to verse 62?

Arabic Verse:
إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

A: The verse establishes three universal conditions for salvation that applied before Prophet Muhammad (ﷺ): (1) Belief in Allah (true monotheism), (2) Belief in the Last Day (accountability), and (3) Righteous deeds. Any individual from any community who truly fulfilled these conditions would be saved. However, Maududi emphasizes that with the coming of the final Messenger, belief must now also include belief in Prophet Muhammad (ﷺ) and the Quran.

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Verse 63

Q: What dramatic event accompanied the giving of the Torah to the Israelites?

Arabic Verse:
وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ

A: The mountain (Mount Sinai) was raised over their heads as a solemn threat to ensure their obedience. They were commanded to hold fast to the Torah “with determination” and to internalize its teachings to achieve Taqwa (God-consciousness). This awesome circumstance set up the seriousness of their subsequent covenant-breaking.

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Verse 64

Q: What saved the Israelites from total ruin after they turned away from their covenant?

Arabic Verse:
ثُمَّ تَوَلَّيْتُم مِّن بَعْدِ ذَٰلِكَ ۖ فَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنتُم مِّنَ الْخَاسِرِينَ

A: Only God’s recurring patience and mercy saved them from immediate and total ruin. This mercy manifested through sending new prophets and accepting repentance, despite their persistent pattern of turning away from their covenant.

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Verses 65-66

Q: What was the punishment for those who transgressed the Sabbath, and what was its purpose?

Arabic Verses:
وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ

فَجَعَلْنَاهَا نَكَالًا لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ

A: Those who violated the Sabbath through deceit underwent a transformation into apes—a moral and spiritual metamorphosis that left them devoid of higher purpose and dignity. This punishment served as an “exemplary punishment” for their own time and all future generations, and as an admonition for the God-fearing about the consequences of playing games with God’s clear commandments.

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Verses 67-71: The Story of the Cow

Q: What does the story of the cow reveal about the Israelites’ attitude toward divine commands?

Arabic Verses:
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ

قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌ بَيْنَ ذَٰلِكَ ۖ فَافْعَلُوا مَا تُؤْمَرُونَ

قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ

قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِن شَاءَ اللَّهُ لَمُهْتَدُونَ

قَالَ إِنَّهُو يَقُولُ إِنَّهَا بَقَرَةٌ لَّا ذَلُولٌ تُثِيرُ الْأَرْضَ وَلَا تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لَّا شِيَةَ فِيهَا ۚ قَالُوا الْآنَ جِئْتَ بِالْحَقِّ ۚ فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ

A: The story illustrates their profound evasiveness and contentiousness. When given a simple command to slaughter a cow, they responded with insolent suspicion, accusing Moses of mocking them. They then raised endless trivial questions about the cow’s age, color, and characteristics—using pretended quest for detail as a tactic to avoid submission. Maududi explains the moral: when people are resolved to evade truth, they raise pointless objections until compliance becomes nearly impossible. They finally slaughtered the cow reluctantly, only after the description became so specific it identified a unique animal.

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Verses 72-73

Q: What was the purpose behind the command to slaughter the cow, and what greater truth did the miracle point to?

Arabic Verses:
وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا ۖ وَاللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ

فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْيِي اللَّهُ الْمَوْتَىٰ وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ

A: The command was connected to a murder mystery where tribes were disputing. The slain man was to be struck with a piece of the slaughtered cow, and through God’s miracle, he was revived and identified his killer. The ultimate lesson: “Thus does Allah bring the dead to life.” This physical miracle pointed to the greater reality of spiritual revival and the ultimate Resurrection, meant to make them reason and reflect.

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Verse 74

Q: How does Allah describe the condition of the Israelites’ hearts after witnessing such clear miracles?

Arabic Verse:
ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ ۚ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاءُ ۚ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

A: Their hearts became harder than stone. Maududi elaborates on the profound contrast: even hard stone can be a source of life (gushing water), can split to let water through, or can fall down in fear of Allah. But their hearts—despite receiving the “water” of revelation—remained barren, unmoved, and unyielding. The verse concludes with a solemn warning: “And Allah is not unaware of what you do”—their internal hardness and outward obstinacy are fully recorded.

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Summary Questions

Q: What are the core lessons Maududi draws from verses 62-74?

A: Four essential lessons emerge:

1. Universal Criterion for Salvation: Salvation has always been based on true faith and righteous action, not mere religious affiliation.
2. The Disease of Evasion: The parable of the Cow demonstrates how diseased hearts use quibbling, feigned confusion, and insincerity to avoid submitting to clear truth.
3. The Miracle and Its Rejection: God provides clear signs and miracles, but these only benefit receptive hearts. For others, they increase hardness.
4. A Warning to Muslims: The entire passage warns believers not to follow the path of those who turned religion into legalistic evasions and whose hearts became impervious to guidance. True faith requires immediate, sincere, and humble submission.​​​​​​​​​​​​​​​​

VERSES WITH TRANSLATION AND TAFSEER

https://voiceofquran5.com/verses-62-74-of-surah-al-baqarah/

Introduction

Q: What is the main theme of verses 47-61?

A: These verses continue the direct address to the Children of Israel, reciting specific historical instances of God’s unparalleled favor to them and their subsequent ingratitude and rebellion. The tone becomes more forceful, using their own history as evidence against their current arrogance and rejection of Prophet Muhammad (ﷺ).

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Verse 47

Q: What does verse 47 say?

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).

Q: What does “I preferred you over all other peoples” mean according to Maududi?

A: This 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.

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Verse 48

Q: What warning does verse 48 give?

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.

Q: What false belief does this verse dismantle?

A: It dismantles their false sense of collective security and ancestral privilege. On the Day of Judgment, no one can bear another’s burden, no mediation will be accepted without God’s permission, no ransom will be taken, and no worldly power will help. This erases any notion of salvation through ethnicity or lineage.

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Verses 49-50: Deliverance from Pharaoh

Q: What favor is mentioned in verse 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.

A: Their national salvation: deliverance from the genocidal oppression of Pharaoh. This immense blessing was also a test of their gratitude and fidelity.

Q: What miracle is described in verse 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.

A: The parting of the sea—a clear, supernatural act of divine intervention. The phrase “while you were looking on” emphasizes they were eyewitnesses to God’s power and their enemies’ destruction.

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Verses 51-52: The Golden Calf

Q: What sin did they commit in verse 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.

A: Almost immediately after their miraculous salvation, while Moses was receiving the Torah at Mount Sinai, they fell into idolatry by worshipping the golden calf. This was outright polytheism (Shirk) at the very moment of covenant-making.

Q: How did God respond according to verse 52?

القرآن: ثُمَّ عَفَوْنَا عَنكُم مِّن بَعْدِ ذَٰلِكَ لَعَلَّكُمْ تَشْكُرُونَ

Translation: Then We forgave you after that so that perhaps you would be grateful.

A: Despite their gross act, God accepted their repentance. This pattern—great favor, sin, divine forgiveness—was meant to instill profound gratitude and loyalty.

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Verse 53: The Torah

Q: What gift is mentioned in verse 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.

A: The gift of the Torah (Al-Kitab), which contained the Criterion (Al-Furqan) to distinguish truth from falsehood. Guidance was provided in the clearest form.

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Verses 54-56: Repentance and Revival

Q: What severe command did they receive in verse 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.

A: This was a prescribed ritual of atonement for idolatry—a symbolic act where the guilty would be killed by the innocent, demonstrating collective repentance. Their willingness to submit led to God’s forgiveness.

Q: What arrogant demand did they make in verse 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.

A: They demanded a direct, physical vision of God—an impossible and arrogant request. This met with a punitive lightning bolt as a lesson in humility.

Q: What happened in verse 56?

القرآن: ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

Translation: Then We revived you after your death that perhaps you would be grateful.

A: Even after punishment, God restored them to life, continuing the cycle: sin, punishment, mercy, and repeated opportunity for gratitude.

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Verse 57: Sustenance in the Wilderness

Q: What provision did God give them in verse 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.

A: Sustenance and protection in the wilderness: cooling clouds and miraculous food (manna and quail). The verse emphasizes that their disobedience didn’t harm God but only corrupted their own souls.

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Verses 58-59: Entering the City

Q: What command were they given in verse 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].”

A: Upon reaching the Promised Land, they were to enter the city gate in prostration, uttering words of penitence (“Hittah”). This was a test of obedience and humility.

Q: How did they respond in verse 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.

A: They failed the test. In mockery and defiance, they altered the words of penitence to something insolent, entering crawling on their buttocks while saying words of ridicule. This brought swift punishment (likely a plague).

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Verse 60: Water from the Rock

Q: What miracle is described in verse 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.”

A: The miracle of twelve springs from the rock, providing structured sustenance for all tribes. The command that follows links material provision to moral responsibility—they were not to use their sustenance for tyranny and corruption.

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Verse 61: The Climax of Ingratitude

Q: What complaint did they make in verse 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.

Q: What does this complaint symbolize?

A: Despite receiving heavenly manna, they complained and longed for the base vegetables of Egypt—the land of their bondage. This symbolizes preferring the lowly comforts of subservience to falsehood over the noble but simple sustenance of freedom under God.

Q: What was Moses’ response?

A: “Would you exchange what is better for what is inferior?”—highlighting their spiritual decline in trading spiritual elevation for worldly desire.

Q: What was their lasting fate?

A: Perpetual humiliation and poverty and divine wrath. This was the historical consequence of their accumulated crimes: rejecting God’s signs, killing prophets, persistent disobedience, and transgression.

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Overall Summary from Tafheemul Quran

Q: What is the purpose of this historical recitation according to Maududi?

A: It serves multiple purposes:

• Dismantles pride: Divine favor in the past is no guarantee if the covenant is broken
• Defines ingratitude (Kufr): The arrogance to demand different signs, mock commands, prefer the low over the high, and rebel despite blessings
• Establishes a universal law: Great Blessing → Ingratitude & Arrogance → Chastisement & Humiliation
• Warns the Muslim nation: To learn from this history and avoid the traps of arrogance, ingratitude, and preferring worldly gain over divine truth

VERSES WITH TRANSLATION & TAFSEER

https://voiceofquran5.com/verses-47-61-of-surah-al-baqarah/

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Ayat 172:

يٰٓاَ يُّهَا الَّذِيۡنَ اٰمَنُوۡا کُلُوۡا مِنۡ طَيِّبٰتِ مَا رَزَقۡنٰكُمۡ وَاشۡكُرُوۡا لِلّٰهِ اِنۡ کُنۡتُمۡ اِيَّاهُ تَعۡبُدُوۡنَ ﴿2:172﴾

“Believers! Eat of the pure things wherewith We have provided you for sustenance and give thanks to Allah if it is Him that you serve.”

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Ayat 173:

اِنَّمَا حَرَّمَ عَلَيۡکُمُ الۡمَيۡتَةَ وَالدَّمَ وَلَحۡمَ الۡخِنۡزِيۡرِ وَمَآ اُهِلَّ بِهٖ لِغَيۡرِ اللّٰهِ​ۚ فَمَنِ اضۡطُرَّ غَيۡرَ بَاغٍ وَّلَا عَادٍ فَلَاۤ اِثۡمَ عَلَيۡهِ​ؕ اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِيۡمٌ ﴿2:173﴾

“He has made unlawful to you only carrion and blood and the flesh of swine and that over which there has been pronounced the name of anyone other than Allah’s. But he who is constrained (to eat of them) – and he neither covets them nor exceeds the indispensable limit – incurs no sin: Allah is All-Forgiving, All-Compassionate.”

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Q: What instruction does Allah give to believers in Ayat 172?

A: Allah commands the believers to eat from the pure and lawful things He has provided for their sustenance, and to give thanks to Him — on the condition that it is truly Him they worship and serve.

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Q: Why is this command significant in context?

A: It directly addresses those who had imposed unlawful taboos on themselves through ancestral traditions, priestly rulings, or superstitious practices. Believers are told that true faith in Allah means accepting what He has permitted without guilt, and abstaining only from what He has prohibited. Clinging to invented prohibitions is itself a sign that the influence of pre-Islamic ignorance remains.

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Q: What does the Prophetic tradition cited in the notes add to this understanding?

A: The Prophet is reported to have said that whoever prays in the Muslim manner, faces the qiblah, and eats of lawfully slaughtered animals is a Muslim. This indicates that a person is not fully assimilated into Islam if they retain pre-Islamic food taboos and superstitions, as these reflect that “the poison of Ignorance continues to flow in his veins.”

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Q: What four things has Allah explicitly prohibited in Ayat 173?

A: Allah has prohibited carrion (dead animals not properly slaughtered), blood, the flesh of swine, and any animal over which a name other than Allah’s has been pronounced at the time of slaughter.

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Q: Why is pronouncing a name other than Allah’s over food considered prohibited?

A: Because Allah alone is the master and provider of all things. Invoking any other name at the time of slaughter or food preparation implies acknowledging another being as a lord or benefactor alongside or instead of Allah, which contradicts the foundation of monotheism.

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Q: Does Allah make any allowance for consuming prohibited things under necessity?

A: Yes. Ayat 173 grants a concession under three strict conditions: first, the person must be in a state of extreme compulsion where life itself is at risk; second, they must have no inclination or desire to violate Allah’s law; and third, they must not consume beyond the absolute minimum required to survive. Under these conditions, no sin is incurred.

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Q: How does Allah conclude Ayat 173, and what does it convey?

A: Allah concludes with His names “All-Forgiving, All-Compassionate,” conveying that He is not a harsh legislator seeking to burden His servants, but a merciful Lord who acknowledges human vulnerability and grants measured relief in genuine hardship.

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SURAH 2 AL-BAQARAH, AYAT 170-171

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Arabic Text:

وَاِذَا قِيۡلَ لَهُمُ اتَّبِعُوۡا مَآ اَنۡزَلَ اللّٰهُ قَالُوۡا بَلۡ نَـتَّبِعُ مَآ اَلۡفَيۡنَا عَلَيۡهِ اٰبَآءَنَا ؕ اَوَلَوۡ كَانَ اٰبَآؤُهُمۡ لَا يَعۡقِلُوۡنَ شَيۡـئًـا وَّلَا يَهۡتَدُوۡنَ ﴿2:170﴾

وَمَثَلُ الَّذِيۡنَ کَفَرُوۡا كَمَثَلِ الَّذِىۡ يَنۡعِقُ بِمَا لَا يَسۡمَعُ اِلَّا دُعَآءً وَّنِدَآءً ؕ صُمٌّۢ بُكۡمٌ عُمۡـىٌ فَهُمۡ لَا يَعۡقِلُوۡنَ ﴿2:171﴾

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Q: What do Ayat 170-171 address?

A: These two verses address the stubbornness of those who refuse to follow divine revelation, preferring instead to blindly follow the customs and practices of their forefathers, even when those forefathers lacked understanding and right guidance.

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Q: What is the response of the disbelievers when told to follow what Allah has revealed (2:170)?

A: They say, “No, we shall follow what we found our forefathers adhering to.” Their only justification for clinging to their taboos and practices was that they had been sanctioned by ancestral tradition passed down through generations — an argument they considered sufficient, despite its flimsiness.

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Q: What does Allah say in response to their appeal to ancestral tradition?

A: Allah challenges them with a rhetorical question: “What! Even if their forefathers were devoid of understanding and right guidance?” This exposes the irrationality of blindly following tradition regardless of whether it has any basis in reason or truth.

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Q: What parable does Allah use in Ayat 171 to describe the disbelievers?

A: Allah compares them to cattle being called by a shepherd — they hear only sounds and shouting but understand nothing of the meaning behind the call. They are described as deaf, dumb, and blind, and therefore incapable of comprehension.

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Q: What are the two aspects of this parable as explained in the notes?

A: The parable carries a dual meaning. First, it likens the disbelievers to irrational herd animals that follow their leaders without understanding where they are being led. Second, it describes their indifference to the Truth — when preached to, they are like animals that register only sounds but cannot grasp meaning. The expression deliberately lends itself to both interpretations.

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Q: What is the significance of the phrase “deaf, dumb and blind” in this context?

A: These terms are used spiritually rather than literally. The disbelievers have closed themselves off from hearing the truth, speaking it, and perceiving it — rendering them incapable of rational reflection or genuine understanding of divine guidance.

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Interviewer: Today, we’re discussing a very important verse from Surah Al-Baqarah, verse 158, which deals with the hills of Safa and Marwah. To help us understand its depth, we’ll refer to the explanation from Tafheemul Quran by Maulana Maududi.

Let’s begin by reading the verse itself.

Reciter:
“In the name of Allah, the Most Gracious, the Most Merciful.”

القرآن: إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ

Translation: “Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs Umrah – there is no blame upon him for walking between them. And whoever volunteers good – then indeed, Allah is appreciative and Knowing.”

Interviewer: Thank you. This verse, while seemingly straightforward, addresses a very real and human concern for the early Muslims. To start, what is the significance of Safa and Marwah?

Scholar: The verse itself establishes their significance right away. Allah declares that these two hills, إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ (“Indeed, as-Safa and al-Marwah are among the symbols of Allah”). The term “sha’a’ir Allah” refers to the distinctive rites and landmarks of Islam that Allah has ordained as sacred. So, their importance comes directly from divine command.

Interviewer: So, why was there a need for Allah to explicitly say there is “no blame” in walking between them? The phrase فَلَا جُنَاحَ عَلَيْهِ (“there is no blame upon him”) suggests some people might have thought there was.

Scholar: That’s an excellent observation, and it gets to the heart of Maududi’s explanation. The issue was historical and psychological. Before Islam, during the period of ignorance (Jahiliyyah), the pagan Arabs had placed idols on these very hills—an idol named Isaf on Safa and Na’ilah on Marwah—and they would perform their own rites there.

Now, imagine you are a new Muslim convert from Mecca. You have just rejected polytheism in its entirety. The thought of walking between these two hills, which were once centers of idol worship, might feel uncomfortable. You might worry that performing this act could be seen as continuing a pagan tradition.

Interviewer: That makes perfect sense. It was a matter of conscience for the new believers.

Scholar: Precisely. The revelation came to resolve this inner conflict. It clarifies that the act of walking between them, فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ (“for one who makes Hajj or performs Umrah”), is now an act of worship commanded by Allah. It has been purified and reclaimed from its pagan past. The “blame” or sin is not in the physical act, but in the intention. When done for Allah, it is a righteous deed.

Interviewer: So, it’s about purifying the act itself. But the verse also connects this ritual to a deeper, monotheistic history, doesn’t it?

Scholar: Yes, it implicitly redirects our focus from the recent pagan past to the original, pure legacy of Prophet Ibrahim (Abraham). This ritual, the Sa’i, commemorates the desperate search for water by Hajar (Hagar), the wife of Ibrahim. She ran between these two hills seven times looking for water for her infant son, Ismail (Ishmael). So, by performing Sa’i, Muslims are not following the pagans; they are following in the footsteps of a great mother and a prophet’s wife, connecting themselves to the authentic monotheistic tradition.

Interviewer: That’s a beautiful re-framing. Now, the verse ends with a broader principle: وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ (“And whoever volunteers good – then indeed, Allah is appreciative and Knowing”). How does this fit in?

Scholar: This concluding part has a dual purpose, according to Maududi.

1. Encouragement: It encourages believers to not just do the obligatory acts, but to also volunteer extra good deeds. In this context, it encourages the performance of Sa’i and other rites with zeal and devotion, promising that Allah is “Appreciative” (Shakir) and will reward even the smallest effort.
2. Reassurance: More broadly, it serves as a final reassurance. It tells the believers that Allah is “Knowing” (Aleem)—He knows your intentions. If you perform an act that outwardly resembles a pre-Islamic practice, but your intention is pure and you are doing it solely because Allah has commanded it, He knows your heart and will accept it from you.

Interviewer: So, what are the core takeaways from this single, profound verse?

Scholar: We can summarize it in a few key points:

· Purification of Rites: Islam sanctifies and purifies rituals, separating them from any past association with polytheism. A place or act becomes sacred by divine command and sincere intention.
· Resolving Inner Conflicts: The guidance is compassionate and practical. It addresses the psychological hurdles of new believers, freeing them from doubt and allowing them to worship with a clear conscience.
· The Primacy of Intention: This verse beautifully illustrates the Islamic principle that the value of any action is judged by the intention (niyyah) behind it.
· Continuity with the Abrahamic Legacy: It connects the Ummah (community of believers) directly to its spiritual roots in the actions of Hajar and Ibrahim, strengthening their faith and identity.

Interviewer: A powerful lesson in intention and legacy. Thank you for this enlightening explanation.

VERSE 40

Q: What is the Arabic text of verse 40?

A: يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ

Q: What does verse 40 mean?

A: “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.”

Q: What blessings is Allah referring to when He says “Remember My favour”?

A: The countless blessings that formed the Children of Israel’s national identity: deliverance from Pharaoh, parting of the sea, manna and quails from heaven, and the Covenant at Mount Sinai. Maududi notes that forgetfulness of divine blessings is the first step toward ingratitude and transgression.

Q: What is the mutual covenant mentioned in this verse?

A: The covenant is bilateral. The Children of Israel’s 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 resulted not from divine abandonment, but from their own breach of this contract.

Q: What does “of Me alone be afraid” teach us?

A: True piety (Taqwa) means fearing God’s displeasure alone—not fearing other powers, peoples, or worldly losses. Much of their later corruption stemmed from fearing other nations more than God.

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VERSE 41

Q: What is the Arabic text of verse 41?

A: وَآمِنُوا بِمَا أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ ۖ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ

Q: What does verse 41 mean?

A: “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.”

Q: Why should the Children of Israel believe in the Quran?

A: 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 recognized the prophecies about Muhammad (ﷺ) but concealed them.

Q: What does “be not the first to disbelieve in it” mean?

A: This is a severe warning. As the people of the Book, they should have been the first to accept a prophet confirming their own scripture. To be the first to reject him would be a supreme betrayal of their own legacy.

Q: What does “do not exchange My signs for a small price” refer to?

A: This refers to sacrificing truth for worldly gain—using religious knowledge for social status, wealth, or political power, and rejecting the truth of the Quran to protect vested interests. This is the central accusation according to Maududi.

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VERSE 42

Q: What is the Arabic text of verse 42?

A: وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

Q: What does verse 42 mean?

A: “And do not mix the truth with falsehood, nor conceal the truth while you know.”

Q: What does “mixing truth with falsehood” mean?

A: It 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.

Q: What does “concealing the truth” refer to?

A: This points to the sin of their scholars hiding the clear prophecies about Muhammad (ﷺ) found in their own scriptures. They knew the truth but suppressed it for ulterior motives. This combination of distortion and concealment corrupts religion from within.

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VERSE 43

Q: What is the Arabic text of verse 43?

A: وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ

Q: What does verse 43 mean?

A: “And establish prayer and give zakah and bow with those who bow [in worship and obedience].”

Q: What is the significance of prayer and zakah in this context?

A: These are the pillars of individual piety and social responsibility, common to all Abrahamic faiths. After detailing their failures, the call returns to these core, universal acts of worship that were also central to their own law.

Q: What does “bow with those who bow” mean?

A: 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.

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VERSE 44

Q: What is the Arabic text of verse 44?

A: أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ ۚ أَفَلَا تَعْقِلُونَ

Q: What does verse 44 mean?

A: “Do you order righteousness of the people and forget yourselves, while you recite the Scripture? Then will you not reason?”

Q: What hypocrisy does this verse expose?

A: The hypocrisy of religious leaders (rabbis and priests) who would exhort others to good deeds and truth (including the truth about Muhammad ﷺ), yet would not act upon it themselves due to worldly concerns. They had knowledge (they recited the Book) but it did not translate into personal commitment.

Q: What is the significance of “Then will you not reason?”

A: This exposes the irrationality of knowing the truth but refusing to follow it—a spiritual and intellectual bankruptcy.

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VERSE 45

Q: What is the Arabic text of verse 45?

A: وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ

Q: What does verse 45 mean?

A: “And seek help through patience and prayer. Indeed, it is a burden except for the humble—”

Q: What are the two aids prescribed for following the truth?

A: Patience (Sabr)—steadfastness in the face of hardship, ridicule, or loss; and prayer (Salat)—the constant connection to God that provides strength and humility.

Q: Why does submission feel burdensome to some but not to others?

A: Submitting to 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—submission becomes a source of peace and relief, not a burden. This directly contrasts with the arrogance of Iblis and the Jewish leaders.

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VERSE 46

Q: What is the Arabic text of verse 46?

A: الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ

Q: What does verse 46 mean?

A: “Who are certain that they will meet their Lord and that they will return to Him.”

Q: Who are “the humble” described in the previous verse?

A: Those who live with unwavering certainty 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.

Q: What does “Yazunnun” mean in this context?

A: Though it can mean “think” or “suppose,” here it means certainty, not doubt—certain conviction about meeting Allah.

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SUMMARY QUESTIONS

Q: What is the main diagnosis of the spiritual diseases in these verses?

A: Forgetfulness of blessings, breaching covenants, valuing worldly gain over truth, hypocrisy of religious leaders, and mixing truth with falsehood.

Q: What is the prescription offered in these verses?

A: 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.

Q: What lessons do these verses offer to the Muslim Ummah?

A: These verses serve as both a lesson about the Children of Israel and a warning for the Muslim nation about pitfalls to avoid: don’t exchange divine signs for worldly gain, don’t mix truth with falsehood, don’t be hypocritical leaders, and maintain certainty in the Hereafter to cultivate true humility and submission.​​​​​​​​​​​​​​​​

VERSES WITH TRANSLATION AND TAFSEER

https://voiceofquran5.com/verses-40-46-of-surah-al-baqarah/

Verse 35

Q: What is the Arabic text of verse 35?

A: وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ

Q: What is the translation of this verse?

A: “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.’”

Q: What freedom was granted to Adam and his wife in Paradise?

A: They were given complete provision and freedom to eat in abundance from wherever they wished, highlighting God’s initial grace and the absence of hardship.

Q: What was the sole prohibition given to them?

A: They were commanded not to approach a certain tree. Maududi notes that the nature of the tree is not specified in the Quran, indicating the lesson is about obedience rather than the tree itself.

Q: What does “wrongdoers (al-Zalimin)” mean in this context?

A: Zulm (wrongdoing) here means wronging 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.

Verse 36

Q: What is the Arabic text of verse 36?

A: فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ

Q: What is the translation?

A: “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.’”

Q: What does “Satan caused them to slip” mean?

A: The verb azalla implies causing to slip or stumble. Maududi clarifies that Iblis succeeded in his deception, and they were tempted and succumbed, committing an error of judgment that led to disobedience.

Q: What was the immediate result of their slip?

A: They were removed from the state of blissful ease in Paradise, marking the transition from perfect harmony to a state of struggle.

Q: Who does the command “Go down” apply to?

A: It applies to Adam, his wife, and Iblis.

Q: What does “as enemies to one another” establish?

A: It establishes the enduring conflict: the enmity between humanity and Satan, and the potential for enmity among humans themselves due to Satan’s whispers.

Q: How is earth described in this verse?

A: Earth is defined 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.

Verse 37

Q: What is the Arabic text of verse 37?

A: فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

Q: What is the translation?

A: “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.”

Q: What did Adam do after realizing his error?

A: Adam did not despair. He turned to God in sincere remorse, and God, in His mercy, taught him the words of repentance and supplication.

Q: What does this show about the correct response to sin?

A: The correct response to sin is not hiding or despairing, but turning back to God.

Q: What principle does this verse establish?

A: It establishes the principle of Tawbah (repentance) as the means of returning to God’s grace after a fall. Adam’s story is one of error, followed by repentance and forgiveness, not one of eternal damnation.

Verse 38

Q: What is the Arabic text of verse 38?

A: قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Q: What is the translation?

A: “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.’”

Q: What is the central promise revealed in this verse?

A: “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.

Q: What is promised for those who follow divine guidance?

A: The ultimate outcome is absolute security: “no fear concerning them, nor will they grieve.” This directly connects to the promise for believers in verse 2:25, framing all of human history as a test of heeding divine guidance.

Verse 39

Q: What is the Arabic text of verse 39?

A: وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

Q: What is the translation?

A: “But those who disbelieve and deny Our signs – those will be the companions of the Fire; they will abide therein eternally.”

Q: What consequence does this verse present?

A: In contrast to the followers of guidance, those who choose disbelief (Kufr) and deny God’s signs—the clear proofs and revelations—have a fixed destination.

Q: What is their fate?

A: 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.

Summary Questions

Q: What are the core lessons from Maududi’s commentary on these verses?

A: The core lessons include:

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.​​​​​​​​​​​​​​​​

VERSES,TRANSLATION AND TAFSEER

https://voiceofquran5.com/verses-35-39-of-surah-al-baqarah/

سورة البقرة (Surah Al-Baqarah)

Q1: What is the main declaration Allah makes in verse 30?

Verse 30:
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

A: Allah announces to the angels: “Indeed, I will make upon the earth a vicegerent (Khalifah).” According to Maududi’s Tafheemul Quran, this establishes humanity’s sacred purpose—not as independent rulers, but as representatives entrusted with authority by God to govern the earth according to His laws and moral order.

Q2: What is the significance of the term “Khalifah”?

A: Maududi emphasizes that Khalifah means a representative, not an independent sovereign. Humanity’s role is to establish God’s order on earth as trustees carrying divine responsibility. This elevates human existence beyond mere survival to a position of sacred trust and accountability.

Q3: Why did the angels question this decision?

A: The angels asked, “Will You place therein one who will cause corruption therein and shed blood, while we exalt You with praise and declare Your perfection?” Maududi notes this was not objection but a respectful inquiry seeking understanding. The angels, possibly aware of earlier creations like the Jinn, contrasted their constant worship with humanity’s predicted capacity for corruption.

Q4: What does Allah’s response “I know that which you do not know” signify?

A: This affirms divine wisdom transcending angelic understanding. God endowed humanity with faculties—knowledge, will, and choice—that angels did not possess. While these carried the risk of corruption, they also offered potential for unique moral and spiritual achievement that purely obedient beings could not attain.

Q5: What knowledge did Allah teach Adam in verse 31?

Verse 31:
وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاءِ هَٰؤُلَاءِ إِن كُنتُمْ صَادِقِينَ

A: Allah taught Adam “the names—all of them” (al-Asma’). Maududi interprets this comprehensively as the capacity for conceptual knowledge: the ability to identify, label, understand the nature, properties, and potential uses of things. This represents intellect, language, learning capacity, environmental mastery, and civilization-building—the primary tools for fulfilling the role of Khalifah.

Q6: Why did Allah present this knowledge test to the angels?

A: The test demonstrated that this comprehensive knowledge was a specific divine gift to humanity, not inherent in the angels. It proved humanity’s unique qualification for the role of vicegerent on earth.

Q7: How did the angels respond when tested in verse 32?

Verse 32:
قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

A: The angels responded with perfect humility: “Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.” Maududi highlights this as a model of submission, where they declared God’s perfection (Subhanaka), acknowledged their limitations, and affirmed His all-encompassing knowledge and wisdom.

Q8: What does verse 33 demonstrate about Adam?

Verse 33:
قَالَ يَا آدَمُ أَنبِئْهُم بِأَسْمَائِهِمْ ۖ فَلَمَّا أَنبَأَهُم بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

A: When commanded to “inform them of their names,” Adam successfully demonstrated the knowledge bestowed upon him. This practical test established humanity’s unique intellectual capacity and justified Allah’s decision to create the Khalifah.

Q9: What is the deeper meaning of “I know what you reveal and what you have concealed”?

A: According to Maududi, this phrase serves multiple purposes: It reaffirms divine wisdom behind creating humanity. It addresses not just the angels’ spoken question but any unspoken thoughts or reservations they harbored. Most importantly, it establishes at the very beginning of human history that God’s knowledge is absolute—a central theme in the relationship between Creator and vicegerent.

Q10: What are the key lessons from these verses according to Tafheemul Quran?

A: Maududi identifies four foundational doctrines:

1. Humanity’s Noble Purpose: Humans are created with a sacred trust (Khilafah) to establish God’s order on earth, not by accident.
2. Source of Human Dignity: Human superiority lies in the bestowed faculty of ’Ilm (knowledge and intellect), carrying both great potential and great responsibility.
3. The Test of Creation: These verses set the stage for the upcoming test in Paradise and earthly life, explaining why humans can achieve both great good and corruption despite their high station.
4. Divine Wisdom Transcends All: God’s plan, rooted in His all-encompassing knowledge, contains wisdom beyond the immediate understanding of any creation, including angels.​​​​​​​​​​​​​​​​

VERSES, TRANSLATION AND TAFSEER

https://voiceofquran5.com/verses-30-33-of-surah-al-baqarah/

Verse 28

Q: What is the Arabic text of verse 28?

A: كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ

Q: What is the translation of verse 28?

A: “How can you deny Allah? You were lifeless and He gave you life, then He will cause you to die, then He will give you life again, then to Him you will be returned.”

Q: What is the main argument presented in verse 28?

A: The verse presents a logical argument against disbelief by highlighting the undeniable cycle of creation that every human experiences, making denial of Allah irrational.

Q: What does “You were lifeless and He gave you life” refer to?

A: This refers to the initial creation from non-existence. Before conception, each person was nothing, and the gift of life is the primary and most evident blessing from God.

Q: What is the significance of “Then He will cause you to die”?

A: Death is presented as an inevitable, universally observed reality that is decreed by God, something no one can deny or escape.

Q: What does “Then He will give you life again” assert?

A: This asserts the reality of the Resurrection (Ba’th). Just as Allah initiated life from nothing, reviving the dead is equally within His power.

Q: What is the final destination mentioned in this verse?

A: “Then to Him you will be returned” indicates that the final destination is accountability before the Creator.

Q: According to Maududi, why does this verse make denial irrational?

A: To acknowledge the first act of creation but deny the Creator, or to acknowledge death but deny subsequent resurrection and accountability, is a profound contradiction that strips away all pretenses.

Verse 29

Q: What is the Arabic text of verse 29?

A: هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الْأَرْضِ جَمِيعًا ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ ۚ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

Q: What is the translation of verse 29?

A: “He is the One Who created for you all that is on the earth. Then He turned towards the heaven, and fashioned it into seven heavens. And He has full knowledge of everything.”

Q: How does verse 29 expand the argument from verse 28?

A: It expands from the creation of human life to the creation of the entire universe, showing that all of it is a favor and provision for humanity.

Q: What does “created for you all that is on the earth” encompass?

A: This encompasses all resources—animals, plants, minerals, water, air—everything that sustains and facilitates human life, highlighting divine purpose and benevolence.

Q: What is the significance of the phrase “for you”?

A: It emphasizes that creation has a divine purpose and is a tailored provision specifically for humanity’s benefit.

Q: Is the sequence “then He turned towards the heaven” chronological?

A: According to Maududi, the sequence is not necessarily chronological but emphasizes order and perfection in the creative act, signifying the completion of one stage and commencement of another with divine attention.

Q: What do the “seven heavens” signify?

A: The seven heavens denote the vast, layered cosmos, perfectly fashioned and ordered, signifying the majesty, complexity, and flawless design of the universe.

Q: What is the importance of “And He has full knowledge of everything”?

A: This affirms God’s all-encompassing knowledge. The Creator who fashioned everything with perfect wisdom has complete knowledge of His creation, so His commandments, promises, and warnings are all based on perfect wisdom.

Summary Questions

Q: What two types of proof do these verses provide together?

A:

1. Personal, Logical Proof (v.28): Appeals to individual existence through the cycle of life, death, and resurrection
2. Cosmic, Universal Proof (v.29): Shows the Creator fashioned the entire cosmos and provided for humanity

Q: What foundation do these verses establish?

A: They establish the foundation for accountability by proving God as the Creator, Sustainer, and All-Knowing Sovereign, laying groundwork for the concept of returning to Him for judgment.

Q: How do these verses relate to the earlier verses (21-22) of the Surah?

A: They answer the “how” and “why” of the call to worship, providing the rational basis for Tawhid (Monotheism) and belief in the Hereafter that was introduced at the beginning of the Surah.

VERSES, TRANSLATION AND EXPLANATIONS

https://voiceofquran5.com/verses-28-29-of-surah-al-baqarah/