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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/

Basic Understanding

Q: What is the main theme of these verses?
A: These verses respond to disbelievers who mocked the Quran’s use of small creatures in parables, defending Allah’s wisdom in using any example to convey truth, and describing the characteristics of those who reject such guidance.

Q: What specific objection do these verses address?
A: They address the mockery of arrogant disbelievers (like Abu Jahl and Walid ibn Mughirah) who ridiculed the Quranic parables involving small creatures like mosquitoes or spiders, considering them unworthy of divine revelation.

Verse 26 – The Divine Defense

Q: What is the Arabic text of verse 26?
A:
إِنَّ اللَّهَ لَا يَسْتَحْيِي أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَٰذَا مَثَلًا ۘ يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ

Q: What does “Allah is not hesitant to present a parable” mean?
A: This means Allah’s wisdom is not bound by human standards of what is “noble” or “lowly” for illustration. The purpose of a parable (mathal) is to convey profound truth effectively, not to showcase grandiose subjects.

Q: Why does Allah mention “a mosquito or something even more insignificant”?
A: To emphasize that no example is too small if it serves the divine purpose of enlightenment. The truth conveyed is independent of the stature of the metaphor used.

Q: How do believers and disbelievers react differently to these parables?
A: Believers accept them as truth from their Lord, focusing on the meaning rather than the metaphor. Disbelievers mock and question Allah’s wisdom, asking “What could Allah mean by this?” Their focus is on arrogant criticism rather than understanding.

Q: What does “He leads many astray by it and guides many by it” mean?
A: The Quran and its parables act as a criterion (Furqan). The same parable separates people based on their inner disposition. For the sincere, it becomes a means of deeper guidance. For the arrogant and rebellious, it becomes a cause for further misguidance as they use it as a pretext to reject truth.

Q: Who are “Al-Fasiqun” (the defiantly disobedient)?
A: They are those whose hearts are already inclined to rebellion and corruption. It is not the parable itself that misleads them, but their arrogant and defiant reaction to it.

Verse 27 – Defining the Transgressors

Q: What is the Arabic text of verse 27?
A:
الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۚ أُولَٰئِكَ هُمُ الْخَاسِرُونَ

Q: What are the three grave sins mentioned in verse 27?
A: Breaking Allah’s covenant after its confirmation, severing what Allah ordered to be joined, and spreading corruption on earth.

Q: What does “breaking the covenant of Allah” refer to?
A: It refers to several layers: the universal innate covenant (Fitra) where every soul acknowledges God as Lord, historical covenants with the Children of Israel through prophets, and the general covenant implied in accepting life’s blessings which obligates recognition of the Creator.

Q: What does “sever what Allah has ordered to be joined” include?
A: This includes severing ties of kinship, the bond of faith and brotherhood among believers, social and communal obligations that maintain harmony, and the connection between humanity and God through worship and obedience.

Q: What is meant by “spreading corruption on earth”?
A: This is the natural outcome of the first two sins, including moral, social, and spiritual corruption: promoting disbelief, injustice, oppression, violating ethical norms, and disrupting the peace and order God intends for His creation.

Q: What is the consequence for these transgressors?
A: “It is they who are the true losers” – their loss is not worldly but eternal, having ruptured their relationship with God, shattered social and moral bonds, and chosen the path of corruption.

Overall Purpose and Lessons

Q: What are the main purposes of verses 26-27 according to Tafheemul Quran?
A: Three purposes: defending divine wisdom against human arrogance that criticizes Allah’s revelation method, illustrating how divine communication acts as a test separating sincere seekers from arrogant rejecters, and defining the rebellious character through concrete descriptions.

Q: How do these verses act as a criterion?
A: They show how the same divine message guides the sincere (who focus on meaning and truth) while leading astray the arrogant (who focus on mockery and rejection), thus revealing people’s inner spiritual condition.

Q: Why does the Quran move from abstract disbelief to concrete characteristics?
A: To explain precisely why certain people reject even the clearest signs – their rejection stems from their character marked by covenant-breaking, social disruption, and active corruption, not from any deficiency in the divine message.

VERSES,TRANSLATION &EXPLANATION

https://voiceofquran5.com/verses-26-27-of-surah-al-baqarah/

What is the context of these verses?

Following the universal call to worship the One Creator (verses 21-22), verses 23-24 directly address the primary opponents of this message—particularly the polytheists of Arabia and the People of the Book who doubted the Quran’s divine origin. They present the famous challenge of the Quran.

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What is Verse 23 in Arabic?

سورة البقرة – آية 23

وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّثْلِهِ وَادْعُوا شُهَدَاءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ

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What is the translation of Verse 23?

And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a single surah like it and call upon your witnesses other than Allah, if you should be truthful.

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What challenge does Verse 23 present?

According to Maududi’s Tafheemul Quran, this verse issues a direct and open challenge to those who claimed the Quran was the words of a man (Muhammad ﷺ) and not the word of God:

• “If you are in doubt…”: It addresses the core accusation of the disbelievers head-on, dismissing their claims as mere “doubt” in the face of clear evidence.
• “Then produce a single surah like it…”: The challenge is specific and scaled down to demonstrate its impossibility. They are not asked to produce a whole book like the Quran, but just one single chapter (surah) comparable to it—in its eloquence, wisdom, coherence, and profound impact. The shortest surahs (like Al-Kawthar, 3 verses) are included in this challenge.
• ”…and call upon your witnesses other than Allah…”: They are told to muster all the help they can get—their gods, their poets, their intellectuals—to assist them in this task. This phrase underscores their helplessness; no false deity or human power can enable them to meet this challenge.
• ”…if you should be truthful”: This concludes the challenge by calling their bluff. Their claim that it is a human composition is empty, and this is the way to prove it.

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What is Verse 24 in Arabic?

سورة البقرة – آية 24

فَإِن لَّمْ تَفْعَلُوا وَلَن تَفْعَلُوا فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَافِرِينَ

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What is the translation of Verse 24?

But if you do not – and you will never be able to – then fear the Fire, whose fuel is men and stones, prepared for the disbelievers.

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What is the significance of “and you will never be able to” in Verse 24?

Maududi notes the powerful rhetorical structure:

• First, it says “if you do not,” posing a conditional
• Then, it immediately interjects with the definitive statement “and you will never be able to”
• This is not a guess but a prophecy and a statement of fact about the Quran’s inimitable nature (I’jaz al-Quran)
• It confirms the miracle is everlasting

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What warning does Verse 24 contain?

After establishing the proof through the challenge, the verse presents a grave warning:

• “Then fear the Fire…”: Having established the proof, the responsibility now lies on them. They are commanded to develop Taqwa (fear) of the consequence—the Hellfire.
• ”…whose fuel is men and stones…”: Maududi explains this as a vivid description of a fire so intense that even stones (which normally do not burn) will fuel it, alongside the disbelievers themselves.
• ”…prepared for the disbelievers”: Hell is not a haphazard punishment but a specific, prepared destination for those who persist in disbelief (Kufr) after the truth has been made manifest to them through such a clear sign as the Quran.

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What is the logical flow from challenge to consequence?

Since they cannot meet the challenge, their original doubt and rejection are baseless and rebellious. Therefore, they must face the logical outcome of rejecting clear truth.

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What are the key functions of these verses according to Maududi?

1. The Ultimate Proof: The Quran’s literary and spiritual uniqueness is presented as its decisive miracle. The challenge is meant to silence all false claims about its origin and force opponents into a logical corner.
2. A Prophetic Declaration: The statement “you will never be able to” is a bold divine guarantee that has stood the test of time, cementing the Quran’s status as a living miracle.
3. From Proof to Accountability: After presenting the proof, the discourse immediately establishes accountability. Failure to accept an undeniable truth is not an intellectual stance but a willful transgression with severe consequences in the Hereafter.
4. Connection to the Previous Call: This challenge directly supports the call in verses 21-22. It proves that the message to worship the One Lord alone is not a human idea but a revealed truth from the Creator Himself, demanding belief and obedience.​​​​​​​​​​​​​​​​

VERSES, TRANSLATION &EXPLANATION

https://voiceofquran5.com/verses-23-24-of-surah-al-baqarah-chapter-2/

Q: What is the Arabic text and translation of verse 2:34?

A: The verse is: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ

Translation: “And [mention] when We said to the angels, ‘Prostrate before Adam’; so they prostrated, except for Iblis. He refused and was arrogant and became of the disbelievers.”

Q: What was the nature of the prostration commanded to the angels?

A: According to Maududi’s Tafheemul Quran, the prostration was not an act of worship (Ibadah) to Adam, as worship is due only to God. Rather, it was a symbolic act of honor and acknowledgment of the lofty status God had bestowed upon humanity. It was an act of obeying God’s order to show respect to His newly-appointed Khalifah (vicegerent).

Q: How did the angels respond to this command?

A: The angels obeyed immediately and without hesitation. Their prostration signifies their complete submission to God’s will, even when the wisdom behind it may not have been fully apparent to them. This reinforces their role as perfect servants who do not deviate.

Q: Who was Iblis, and why didn’t he prostrate?

A: Iblis (Satan) was not an angel but from the Jinn, a species created from fire with free will (as mentioned in Quran 18:50). He refused to prostrate, marking the first act of open, conscious disobedience to a direct command of God.

Q: What was the root cause of Iblis’s disobedience?

A: The root was arrogance (istakbara). Iblis considered himself superior to Adam because he was created from fire while Adam was created from clay. This pride in his own nature blinded him to the divine wisdom that had endowed Adam with superior knowledge and potential. His arrogance led him to place his own judgment above God’s decree.

Q: What was the consequence of Iblis’s refusal?

A: The verse states he “became of the disbelievers (al-Kafirin).” Maududi emphasizes that this marks the origin of Kufr (disbelief, ingratitude, rejection of truth). Kufr arises from arrogance (Kibr) in the face of God’s clear command. By placing his judgment above God’s, Iblis exited the circle of obedience and became the eternal enemy of humanity.

Q: What theological lessons does this verse teach according to Maududi?

A: The verse is foundational to Islamic theology, teaching:

• The origin of evil enters creation through the misuse of free will and arrogance, not from a flaw in God’s design
• The primary sin is Kibr (arrogance) – refusing to submit to God’s command due to self-importance
• Kufr (disbelief) is fundamentally an act of arrogant rejection, not mere ignorance
• This event foreshadows humanity’s ongoing struggle on earth against Iblis and his followers who rebel against the divine order

VERSE,TRANSLATION AND TAFSEER

https://voiceofquran5.com/verse-234-of-surah-al-baqarah/