Tafsir of Surah al-Baqarah 204-214: al-Tafsir al-Muyassar

This is the twenty-first installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 204-214. This passage calls the believers to completely embrace Islam and contrasts their situation with the people who did not completely embrace Islam. See the series guide here for more information about this series and other installments.

وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَىٰ مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ

And there are some people whose speech amazes you in this worldly life and he calls Allah as a witness to what is in his heart, yet he is the most quarrelsome of opponents [2:204]

وبعض الناس من المنافقين يعجبك- أيها الرسول- كلامه الفصيح الذي يريد به حظًّا من حظوظ الدنيا لا الآخرة، ويحلف مستشهدًا بالله على ما في قلبه من محبة الإسلام، وفي هذا غاية الجرأة على الله، وهو شديد العداوة والخصومة للإسلام والمسلمين. ـ

204. Some of the munafiqoon may amaze you – O Messenger – with the eloquent speech that they use to gain some share of this worldly life, but not for the hereafter. And they will swear, calling Allah as a witness to the love of Islam that is in their hearts. But this is extreme boldness towards Allah, as this person is extreme in their opposition and challenge against Islam and the Muslims.

وَإِذَا تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ ۗ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ

And when he turns away, he strives throughout the land to cause corruption in it and to destroy the crops and animals. And Allah does not love corruption. [2:205]

وإذا خرج من عندك أيها الرسول، جَدَّ ونَشِط في الأرض ليفسد فيها، ويتلف زروع الناس، ويقتل ماشيتهم. والله لا يحب الفساد. ـ

205. And when he departs from your presence – O Messenger -, he works and strives throughout the land to cause corruption in it, destroy the people’s crops, and kill their animals. And Allah does not love corruption.

وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ ۚ فَحَسْبُهُ جَهَنَّمُ ۚ وَلَبِئْسَ الْمِهَادُ

And when he is told, “Have taqwa of Allah”, pride in sin takes hold of him. Hell is sufficient for him, and what a horrible end that is. [2:206]

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“Like a Donkey Carrying Books”: Tafsir al-Qurtubi

Allah strikes the following parable in surah al-Jumu’ah:

مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا ۚ بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّـهِ ۚ وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

The likeness of those who were made to carry the Tawrah and then did not carry it is like that of a donkey carrying volumes. How wretched is the likeness of a people who deny the signs of Allah. And Allah does not guide the wrong-doers. [62:5]

Commenting on this in his book of tafsir, Sheikh Muhammad al-Qurtubi wrote:

ضرب مثلا لليهود لما تركوا العمل بالتوراة ولم يؤمنوا بمحمد صلى الله عليه وسلم . حملوا التوراة أي كلفوا العمل بها ; عن ابن عباس . وقال الجرجاني : هو من الحمالة بمعنى الكفالة ; أي ضمنوا أحكام التوراة . ـ

Allah struck a parable of the Jews regarding how they stopped following the Tawrah and did not believe in Muhammad.

حُمِّلُوا التَّوْرَاةَ

… made to carry the Tawrah …

that is, charged with acting in accordance with it, according to the explanation of ibn ‘Abbaas. al-Jarjani said: “carrying” here takes the meaning of “entrusted with”, i.e. charged with legal rulings of the Tawrah.

كمثل الحمار يحمل أسفارا هي جمع سفر ، وهو الكتاب الكبير ; لأنه يسفر عن المعنى إذا قرئ . قال ميمون بن مهران : الحمار لا يدري أسفر على ظهره أم زنبيل ; فهكذا اليهود . وفي هذا تنبيه من الله تعالى لمن حمل الكتاب أن يتعلم معانيه ويعلم ما فيه ; لئلا يلحقه من الذم ما لحق هؤلاء . ـ

كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا

… like that of a donkey carrying asfar.

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A Central Theme of Surah al-Baqarah: Sheikh Muhammad al-Rabee’ah

In the midst of discussing the differences between the contents of a surah and the theme of a surah, Sheikh Muhammad al-Rabee’ah, a professor of the Qur’an and its sciences at Qassim University, mentioned the following points:

قال شيخ الإسلام ابن تيمية رحمه الله: ” وقد ذكرت في مواضع ما اشتملت عليه سورة البقرة من تقرير ألصول العلم وقواعد الدين . ” ـ

Sheikh al-Islam ibn Taymiyah said:

I have mentioned in more than one place how surah al-Baqarah is comprised of establishing the foundations of religious knowledge and the cornerstones of the religion.

وبالتأمل الثاقب للسورة كلها ومقاطعها نجدها تعرضت لغير الأحكام التشريعية ومن ذلك القسم الأول من السورة حيث عرض فيه قصة آدم وقصة بني إسرائيل وقصة إبراهيم وبناء البيت، وقصة تحويل القبلة، وقصة طالوت، وآية الكرسي وما تبعها من قصص، وهذا يمثل أكثر من نصف السورة. وبالتأمل فإنه يمكن أن نربط بين هذه الموضعات من الأحكام والقصص بالغرض الذي يجمعها كلها وهو ما يمكن أن نعبر عنه بأنه (( إعداد الأمة لتلقي الشريعة وامتثالها وتبليغها)). فالسورة تركز على تربية الأمة وإعدادها لتلقي شريعة الله تعالى وامتثالها، ولذلك جاءت قصة بني إسرائيل وفيها قصة البقرة تحذير للمؤمنين من مشابهتهم، وإشعار بنقل الخلافة من بني إسرائيل إلى هذه الأمة وإليها إشارت قصة إبراهيم وقصة تحويل القبلة. ـ

By some perceptive contemplation of this surah as a whole and its different sections, we find that it presents more than just legal rulings. For instance, there is its first section where it presents the story of Adam and that of Banu Israa’eel and that of Ibrahim constructing the Ka’bah, as well as the changing of the qiblah, story of Talut, ayah al-Kursi and the stories that come shortly after it. All of this comprises more than half of the surah. Continue reading

Tafsir of Surah al-Baqarah 142-157: al-Tafsir al-Muyassar

This is the fifteenth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 142-157. This passage centers around the changing of the qiblah and submitting to Allah’s commands and decrees. See the series guide here for more information about this series and other installments.

سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا ۚ قُل لِّلَّـهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

The foolish ones of the people will say, “What has turned them away from their qiblah which they were on?” Say, “The East and the West belong to Allah.” He guides whom He wishes to the straight path. [2:142]

سيقول الجهال وضعاف العقول من اليهود وأمثالهم، في سخرية واعتراض: ما الذي صرف هؤلاء المسلمين عن قبلتهم التي كانوا يُصَلُّون إلى جهتها أول الإسلام؛ وهي بيت المقدس قل لهم- أيها الرسول-: المشرق والمغرب وما بينهما ملك لله، فليست جهة من الجهات خارجة عن ملكه، يهدي مَن يشاء من عباده إلى طريق الهداية القويم. وفي هذا إشعار بأن الشأن كله لله في امتثال أوامره، فحيثما وَجَّهَنا تَوَجَّهْنا. ـ

142. The ignorant and weak-minded ones from the Jews and others like them will say out of ridicule and opposition, “What has turned these Muslims away from their qiblah which they used to face in prayer at the beginning of Islam?” And that qiblah was Jerusalem. Tell them – O Messenger -, “The East and the West and all that is in between are Allah’s kingdom.” So there isn’t any direction outside of His ownership. He guides whichever slaves of His He wishes to the straight path of guidance.

And this ayah contains an indication that the most important issue to Allah is obeying His commands, so whichever direction He turns us towards is the direction that we face.

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّـهُ ۗ وَمَا كَانَ اللَّـهُ لِيُضِيعَ إِيمَانَكُمْ ۚ إِنَّ اللَّـهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ

And thus We have made made you a middle nation so that you may be witnesses over mankind, and the Messenger is a witness over you. And We only made the qiblah which you were on in order to know those who follow the Messenger from those who turn back on their heels. That is certainly difficult, except for those whom Allah has guided. And Allah would not let their faith be wasted. Allah is certainly kind and merciful to the people. [2:143] Continue reading

How the Qur’an Addresses Potential Doubts: Tafsir al-Sa’di

After a long series of ayaat in surah al-Baqarah critical of Banu Israa’eel for their repeated betrayals of the covenant that Allah had taken from them, Allah then says:

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

Those who believe and those who were Jews or Christians or Sabi’oon who believed in Allah and the Last Day and did righteous good deeds – they will have their reward with Allah, and they will not have any fear nor will they grieve. [2:62]

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following explanation and beneficial point of Qur’anic style in his commentary on this ayah:

ثم قال تعالى حاكما بين الفرق الكتابية: { إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ } وهذا الحكم على أهل الكتاب خاصة, لأن الصابئين, الصحيح أنهم من جملة فرق النصارى، فأخبر الله أن المؤمنين من هذه الأمة, واليهود والنصارى, والصابئين من آمن بالله واليوم الآخر, وصدقوا رسلهم, فإن لهم الأجر العظيم والأمن, ولا خوف عليهم ولا هم يحزنون، وأما من كفر منهم بالله ورسله واليوم الآخر, فهو بضد هذه الحال, فعليه الخوف والحزن. ـ

This status is only applicable to the Ahl al-Kitab, for the correct opinion regarding the Sabi’oon is that they are one of the Christian sects.

In this ayah, Allah is informing the believers that the Jews, Christians, and Sabi’oon who believe in Allah and the Last Day and affirm His messengers will have a great reward as well as safety. They will not fear nor will they grieve.

But as for those of those of them that disbelieve in Allah and His messengers and the Last Day, then they will experience the opposite situation: they will fear and they will grieve. Continue reading

Tafsir of Surah al-Baqarah 130-141: al-Tafsir al-Muyassar

This is the fourteenth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 130-141. This passage calls mankind to follow the religion of Ibrahim and to turn away from other paths. See the series guide here for more information about this series and other installments.

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ ۚ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ

And who would be averse to the religion of Ibrahim except one who makes a fool of himself? We have chosen him in the world, and in the hereafter he is one of the upright ones. [2:130]

ولا أحد يُعرض عن دين إبراهيم- وهو الإسلام- إلا سفيه جاهل، ولقد اخترنا إبراهيم في الدنيا نبيًّا ورسولا وإنه في الآخرة لمن الصالحين الذين لهم أعلى الدرجات.ـ

130. There is no one who turns away from the religion of Ibrahim, which is Islam, except for an ignorant fool. We have chosen Ibrahim as a prophet and messenger in this life, and in the hereafter he will be one of the upright ones who will be at the highest level.

إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ ۖ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ

And when his Lord told him, “Submit,” he said, “I have submitted to the Lord of all creation.” [2:131]

وسبب هذا الاختيار مسارعته للإسلام دون تردد، حين قال له ربه: أخلص نفسك لله منقادًا له. فاستجاب إبراهيم وقال: أسلمت لرب العالمين إخلاصًا وتوحيدًا ومحبة وإنابة.ـ

131. The reason that Allah chose him is because of his eagerness to submit without any hesitation when Allah told him, “Make yourself purely for Allah, completely obedient to Him.” So Ibrahim responded by saying, “I have submitted myself entirely to the Lord of all creation, singling Him out for worship, love, and always turning back to Him.

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Tafsir of Surah al-Baqarah 114-123: al-Tafsir al-Muyassar

This is the twelfth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 114-123. This passage addresses some of the claims and actions of the Jews. See the series guide here for more information about this series and other installments.

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللَّـهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي خَرَابِهَا ۚ أُولَـٰئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلَّا خَائِفِينَ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ

And who is more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive to destroy them. Those ones should only enter them in fear. In this life, they will have disgrace, and in the hereafter they will have a tremendous punishment. [2:114]

لا أحد أظلم من الذين منعوا ذِكْرَ الله في المساجد من إقام الصلاة، وتلاوة القرآن، ونحو ذلك، وجدُّوا في تخريبها بالهدم أو الإغلاق، أو بمنع المؤمنين منها. أولئك الظالمون ما كان ينبغي لهم أن يدخلوا المساجد إلا على خوف ووجل من العقوبة، لهم بذلك صَغار وفضيحة في الدنيا، ولهم في الآخرة عذاب شديد.ـ

114. No one is more unjust than those who prevent the remembrance of Allah – such as establishing the prayer, reciting the Qur’an, etc. – in the mosques and who strive to destroy them by demolishing them or closing them or by prevent the believers from coming to them. Those wrong-doers should not enter the mosques except in a state of fear and dread of the punishment. Because of this, they will face humiliation and disgrace in this world, and in the hereafter they will face a severe punishment.

وَلِلَّـهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّـهِ ۚ إِنَّ اللَّـهَ وَاسِعٌ عَلِيمٌ

The east and west belong to Allah. So wherever you turn, there is Allah’s face. Allah is certainly expansive, all-knowing. [1:115]

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Tafsir of Surah al-Baqarah 87-96: al-Tafsir al-Muyassar

This is the ninth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 87-96. This passage focuses on Banu Israa’eel‘s refusal to believe in what Allah has sent to them. See the series guide here for more information about this series and other installments.

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِن بَعْدِهِ بِالرُّسُلِ ۖ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ

And We gave the Scripture to Moosaa and followed him up with other messengers. And We gave ‘Eesaa the son of Maryam clear signs and supported him with the Ruh al-Qudus. Isn’t it that whenever a messenger came to you with something your souls did not like you became arrogant, so you denied some and killed others. [2:87]

ولقد أعطينا موسى التوراة، وأتبعناه برسل من بني إسرائيل، وأعطينا عيسى ابن مريم المعجزات الواضحات، وقوَّيناه بجبريل عليه السلام. أفكلما جاءكم رسول بوحي من عند الله لا يوافق أهواءكم، استعليتم عليه، فكذَّبتم فريقًا وتقتلون فريقًا؟ـ

87. And We granted Moosaa the Tawrah and followed him up with other messengers from Banu Israa’eel. And We granted ‘Eesaa the son of Maryam clear miracles and strengthened him with Jibreel (peace by upon him). Isn’t it the case that every time a messenger came to you with revelation from Allah that didn’t match with your desires, you rose up against him, and so you denied some and killed others.

وَقَالُوا قُلُوبُنَا غُلْفٌ ۚ بَل لَّعَنَهُمُ اللَّـهُ بِكُفْرِهِمْ فَقَلِيلًا مَّا يُؤْمِنُونَ

And they said, “Our hearts are wrapped.” No, rather Allah has cursed them for their disbelief, for how little do they believe! [2:88]

وقال بنو إسرائيل لنبي الله ورسوله محمد صلى الله عليه وسلم: قلوبنا مغطاة، لا يَنْفُذ إليها قولك. وليس الأمر كما ادَّعَوْا، بل قلوبهم ملعونة، مطبوع عليها، وهم مطرودون من رحمة الله بسبب جحودهم، فلا يؤمنون إلا إيمانًا قليلا لا ينفعهم.ـ

88. Banu Israa’eel told Allah’s prophet and messenger Muhammad (peace and blessing be upon him) that, “Our hearts are covered; your speech cannot reach them.” But things are not as they claim. Rather, their hearts are cursed and sealed over and they have been thrown out of Allah’s mercy due to their rejection of faith. So they will not believe, except for a small amount of faith which will not benefit them. Continue reading

Tafsir of Surah al-Baqarah 75-86: al-Tafsir al-Muyassar

This is the eighth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 75-86. This passage focuses on the ways that Jews have broken their covenants with Allah and the resulting punishment. See the series guide here for more information about this series.

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

Do you hope that they will believe you when a group of them has heard the Speech of Allah and then distorted it after having understood while they know? [2:75]

أيها المسلمون أنسيتم أفعال بني إسرائيل، فطمعت نفوسكم أن يصدِّق اليهودُ بدينكم؟ وقد كان علماؤهم يسمعون كلام الله من التوراة، ثم يحرفونه بِصَرْفِه إلى غير معناه الصحيح بعد ما عقلوا حقيقته، أو بتحريف ألفاظه، وهم يعلمون أنهم يحرفون كلام رب العالمين عمدًا وكذبًا.ـ

75. O Muslims, have you forgotten the actions of Banu Israa’eel? Do your souls really imagine that the Jews will believe in your religion? For their scholars have heard Allah’s Speech in the Tawrah, but they then changed it by distorting it from its true meaning after having understood its real message, or by changing its wordings. And they did this while knowing full-well that they were intentionally and wrongfully changing the Speech of the Lord of all creation.

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

And when they meet those who believe, they say, “We believe.” But when they are alone with one another, they say, “Would you tell them about what Allah has made clear to you? Then they would use it to argue with you in front of your Lord! Won’t you use sense?! [2:76] Continue reading

Tafsir of Surah al-Baqarah 67-74: al-Tafsir al-Muyassar

This is the seventh installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 67-74. This passage recounts the story of Banu Israa’eel and the cow. See the series guide here for more information about this series.

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّـهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِاللَّـهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ

And when Moosaa told his people, “Allah has commanded you to slaughter a cow.” They said, “Are you making fun of us?” He replied, “I seek refuge with Allah from being one of the ignorant people.” [2:67]

واذكروا يا بني إسرائيل جناية أسلافكم، وكثرة تعنتهم وجدالهم لموسى عليه الصلاة والسلام، حين قال لهم: إن الله يأمركم أن تذبحوا بقرة، فقالوا- مستكبرين-: أتجعلنا موضعًا للسخرية والاستخفاف؟ فردَّ عليهم موسى بقوله: أستجير بالله أن أكون من المستهزئين.ـ

67. And remember – O Children of Israa’eel – the crime of your ancestors and how stubborn they were and how much they argued with Moosaa when he told them, “Allah has commanded you to slaughter a cow,” to which they arrogantly responded, “Do you treat us as something to mock and belittle?” Then Moosaa replied to them by saying, “I seek Allah’s protection against being one of those who mock.”

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

They said, “Call on your Lord for us so that He will make it clear to us what it is.” He said, “He says, ‘It is a cow neither old nor young – of medium age between those.’ Now do as you have been commanded!” [2:68]

قالوا: ادع لنا ربَّك يوضح لنا صفة هذه البقرة، فأجابهم: إن الله يقول لكم: صفتها ألا تكون مسنَّة هَرِمة، ولا صغيرة فَتِيَّة، وإنما هي متوسطة بينهما، فسارِعوا إلى امتثال أمر ربكم. ـ

68. They said, “Call on your Lord for us to clearly give us a description of this cow.” So he replied to them by saying, “Allah is telling you, ‘Its description is that it is neither old and decrepit nor a young calf; instead it is of a middle ground between those two.’ Now rush to obey your Lord’s command.” Continue reading