2. Surah Al Baqarah

The Quranic Text & Ali’s Version:

فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا...

2: 239. If ye fear (an enemy), pray on foot, or riding (as may be most convenient),

C272. Verses 238-339 are parenthetical, introducing the subject of prayer in danger.

This is more fully dealt with in 4:101-103.

... فَإِذَا أَمِنتُمْ فَاذْكُرُواْ اللّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ ﴿٢٣٩﴾

but when ye are in security, celebrate Allah's praises in the manner He has taught you, which ye knew not (before).

اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ...

2: 255. Allah! there is no god but He, the living, the Self-subsisting, Eternal.

C296. This is the Ayah al Kursi the "Verse of the Throne".

Who can translate its glorious meaning, or reproduce the rhythm of its well-chosen and comprehensive words. Even in the original Arabic the meaning seems to be greater than can be expressed in words.

The attributes of Allah are different from anything we know in our present world; He lives, but His life is self-subsisting and eternal: it does not depend upon other beings and is not limited to time and space.

Perhaps the attribute of Qayyum includes not only the idea of “Self-subsisting” but also the idea of “Keeping up and maintaining all life.”

His life being the source and constant support of all derived forms of life. Perfect life is perfect activity, in contrast to the imperfect life which we see around us, which is not only subject to death but to the need for rest or slowed-down activity, (something which is between activity and sleep, for which I, in common with other translators, have used the word “slumber”) and the need for full sleep itself.

But Allah has no need for rest or sleep. His activity, like His life, is perfect and self-subsisting. Contrast with this the expressions used in Psalms 78:65;

“Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine.” (R).

... لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ ...

No slumber can seize him nor sleep.

... لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ ...

His are all things in the heavens and on earth.

... مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ ...

Who is there can intercede in His presence except as He permitteth?

... يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ...

He knoweth what (appeareth to his creatures as) before or after or behind them.

C297. After we realise that His life is absolute Life. His Being is absolute Being, while others are contingent and evanescent our ideas of heaven and earth vanish like shadows. What is behind that shadow is He.

Such reality as our heavens and our earth possess is a reflection of His absolute Reality.

The pantheist places the wrong accent when he says that everything is He. The truth is better expressed when we say that everything is His.

How then can any creatures stand before Him as of right, and claim to intercede for a fellow-creature? In the first place both are His, and He cares as much for one as for the other.

In the second place, they are both dependent on His will and command. But He in His Wisdom and Plan may grade his creatures and give one superiority over another. Then by His will and permission such a one may intercede or help according to the laws and duties laid on him.

Allah's knowledge is absolute, and is not conditioned by Time or Space. To us, His creatures, these conditions always apply. His knowledge and our knowledge are therefore in different categories, and our knowledge only gets some reflection of Reality when it accords with His Will and Plan.

... وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء...

Nor shall they compass aught of his knowledge except as He willeth.

... وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ ...

His throne doth extend over the heavens and the earth,

C298. Throne; seat, power, knowledge, symbol of authority.

In our thoughts we exhaust everything when we say "the heavens and the earth".

Well, then in everything is the working of Allah's power, and will, and authority. Everything of course includes spiritual things as well as things of sense. (R).

... وَلاَ يَؤُودُهُ حِفْظُهُمَا...

and He feeleth no fatigue in guarding and preserving them.

C299. A life of activity that is imperfect or relative would not only need rest for carrying on its own activities, but would be in need of double rest when it has to look after and guard, or cherish, or help other activities.

In contrast with this is the Absolute Life, which is free from any such need or contingency. For it is supreme above anything that we can conceive.

... وَهُوَ الْعَلِيُّ الْعَظِيمُ ﴿٢٥٥﴾

For He is the Most High, the Supreme (in glory).

Other versions:

2: 239

Asad But if you are in danger, [pray] walking or riding; and when you are again secure, bear God in mind – since it is He who taught you what you did not previously know.

Yusuf Ali If ye fear (an enemy) pray on foot or riding (as may be most convenient) but when ye are in security celebrate Allah's praises in the manner He has taught you which ye knew not (before).

Pickthall And if ye go in fear, then (pray) standing or on horseback. And when ye are again in safety, remember Allah, as He hath taught you that which (heretofore) ye knew not.

Transliteration Wallazina yutawaffauna minkum wa yazaru_na azwa_ja_(n), wasiyyatal li azwa_jihim mata_'n ilal hauli gaira ikhra_j(in), fa in kharajna fa la_ juna_ha 'alaikum fima_ fa'alna fi anfusihinna mim ma'ru_f(in), walla_hu 'azizun hakim(un).

2: 255 [al-Baqara, Medina 87 ] [Ayatul Kursi ]

Asad God –there is no deity save Him, the Ever-Living, the Self- Subsistent Fount of All Being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave?

He knows all that lies open before men and all that is hidden from them [note 247], whereas they cannot attain to aught of His knowledge save that which He wills [them to attain].

His eternal power [note 248] overspreads the heaven and the earth, and their uploading wearies Him not. And he alone is truly exalted, tremendous.

Yusuf Ali Allah! there is no Allah but He the living the Self-subsisting Eternal. No slumber can seize him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to his creatures as) before or after or behind them. Nor shall they compass aught of his knowledge except as He willeth. His throne doth extend over the heavens and the earth and He feeleth no fatigue in guarding and preserving them. For He is the Most High the Supreme (in glory).

Pickthall Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.

Alla_hu la_ ila_ha illa_ huw(a), al hayyul qayyu_m(u), la_ ta'khuzuhu_ sinatuw wa la_ naum(un), lahu_ ma_ fis sama_wa_ti wa ma_ fil ard(i), man zal lazi yasyfa'un 'indahu_ illa_ bi iznih(i), ya'lamu ma_ baina aidihim wa ma_ khalfahum wa la_ yuhitu_na bi syai'im min'ilmihi illa_ bima_ sya_'(a), wasi'a kursiyyuhus sama_wa_ti wal ard(a), wa la_ ya'u_duhu_ hifzuhuma_, wa huwal 'aliyyul 'azim(u).

nnnnnnnnnnnnnnnnnnnnnnnnnnnnnnnnnnn

[ Ruby’s note – Upanishad says – God is the Ultimate Reality on which all transitory realities are based. This verse conveys that. Regarding knowledge it confirms in clear term that a human can know only thing that God wants us to know, no more. That is the seal, no matter how much one tries that seal cannot be broken.]

[ Asad’s note – 247 – Lit., “that which is between their hands and that which is behind them”. The commentators give most conflicting interpretations to this phrase…….]

note 248 – Lit., “His seat [of power]”. Some of the commentators (e.g., Zamakhshari) interprets this as “His sovereignty” or “His dominion”, while others take it to mean “His knowledge” …………..]

Ali’s notes - 296 This is the Ayat-ul-Kursi the "Verse of the Throne". Who can translate its glorious meaning, or reproduce the rhythm of its well-chosen and comprehensive words. Even in the original Arabic the meaning seems to be greater than can be expressed in words. (2.255)

297 After we realize that His life is absolute Life. His Being is absolute Being, while others are contingent and evanescent, our ideas of heaven and earth vanish like shadows. What is behind that shadow is He. Such reality as our heavens and our earth possess is a reflection of His absolute Reality. The pantheist places the wrong accent when he says that everything is He. The truth is better expressed when we say that everything is His. How then can any creatures stand before Him as of right, and claim to intercede for a fellow-creature? In the first place both are His, and He cares as much for one as for the other. In the second place, they are both dependent on His will and command. But He in His Wisdom and Plan may grade his creatures and give one superiority over another. Then by His will and permission such a one may intercede or help according to the laws and duties laid on him. God's knowledge is absolute, and is not conditioned by Time or Space. To us, His creatures, these conditions always apply. His knowledge and our knowledge are therefore in different categories, and our knowledge only gets some reflection of Reality when it accords with His Will and Plan. (2.255)

298 Throne; seat, power, knowledge, symbol of authority. In our thoughts we exhaust everything when we say "the heavens and the earth". Well, then in everything is the working of God's power, and will, and authority. Everything of course includes spiritual things as well as things of sense. Cf. Wordsworth's fine outburst in "Tintern Abbey": "Whose dwelling is the light of setting suns, And the round ocean and the living air, And in the blue sky, and in the mind of man: A motion and a spirit that impels alll thinking things, all objects of all thought, And rolls through all things." (2.255)

259 Wrong (themselves as well as others): Zalimun: for the root meaning of zulm see n. 51. ii. 35. (2.255) ]