2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
أَتَأْمُرُونَ
النَّاسَ بِالْبِرِّ
وَتَنسَوْنَ
أَنفُسَكُمْ
وَأَنتُمْ
تَتْلُونَ
الْكِتَابَ
...
2: 44. Do ye enjoin right conduct on the people, and forget (to practice it) yourselves, and yet ye study the Scripture?
... أَفَلاَ تَعْقِلُونَ ﴿٤٤﴾
Will ye not understand?
وَقَالَتِ
الْيَهُودُ
لَيْسَتِ النَّصَارَى
عَلَىَ شَيْءٍ...
2: 113. The Jews say: "The Christians have naught (to stand) upon;"
... وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ...
and the Christians say: "The Jews have naught (to stand) upon." Yet they (profess to) study the (same) Book.
... كَذَلِكَ قَالَ الَّذِينَ لاَ يَعْلَمُونَ مِثْلَ قَوْلِهِمْ...
Like unto their word is what those say who know not,
C116. It is a sure sign of ignorance and prejudice when you study the same book as another or a similar one and yet are absolutely intolerant of the meaning which the other draws from it.
You should know better, but you speak like the ignorant. In this case the primary reference in the word "ignorant" may be to the Pagan Arabs.
... فَاللّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ ﴿١١٣﴾
but Allah will judge between them in their quarrel on the Day of Judgment.
وَمَنْ
أَظْلَمُ مِمَّن
مَّنَعَ مَسَاجِدَ
اللّهِ أَن
يُذْكَرَ فِيهَا
اسْمُهُ ...
2: 114. And who is more unjust than he who forbids that in places for the worship of Allah, Allah's name should be celebrated? -
C117. There were actually Pagans in Makkah who tried to shut out the Muslim Arabs from the Ka'bah, the universal place of Arab worship.
The Pagans themselves called it the House of Allah. With what face could they exclude the Muslims, who wanted to worship the true Allah instead of worshipping idols?
If these Pagans had succeeded, they would only have caused violent divisions among the Arabs and destroyed the sanctity and the very existence of the Ka'bah.
This verse taken in a general sense, establishes the principle of freedom of worship in a public mosque or place dedicated to the worship of Allah. This is recognised in Muslim law. (R).
... وَسَعَى فِي خَرَابِهَا...
Whose zeal is (in fact) to ruin them?
أُوْلَـئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلاَّ خَآئِفِينَ...
It was not fitting that such should themselves enter them except in fear.
... لهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ ﴿١١٤﴾
For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment.
Other versions:
2: 44
Asad Do you bid other people to be pious, the while you forgot your own selves – and yet you recite the divine writ? Will you not, then, use your reason?
Yusuf Ali Do ye enjoin right conduct on the people and forget (to practice it) yourselves and yet ye study the Scripture? Will ye not understand?
Pickthall Enjoin ye righteousness upon mankind while ye yourselves forget (to practise it)? And ye are readers of the Scripture! Have ye then no sense?
Transliteration Ata'muru_nan na_sa bil birri wa tansauna anfusakum wa antum tatlu_nal kita_b(a), afala_ ta'qilu_n(a).
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[Ruby’s note: God is giving validity to what the Jews were reading at that time which is the Torah or Old Testament as a divine scripture. What it also alludes to is that there must be injunctions in the Torah that still should make all the sense for the Jews to be rightly guided if they sincerely follow it. ]
2: 113
Asad Furthermore, the Jews assert, “The Christians have no valid ground for their beliefs,” while the Christians assert, “The Jews have no valid ground for their beliefs” – and both quote the divine writ! Even thus, like unto what they say, have [always] spoken those who were devoid of knowledge; but it is God who will judge between them on Resurrection Day with regard to al on which they were wont to differ. [note 94]
Yusuf Ali The Jews say: "The Christians have naught (to stand) upon"; and the Christians say: "The Jews have naught (to stand) upon." Yet they (profess to) study the (same) Book. Like unto their word is what those say who know not but Allah will judge between them in their quarrel on the Day of Judgment.
Pickthall And the Jews say the Christians follow nothing (true), and the Christians say the Jews follow nothing (true); yet both are readers of the Scripture. Even thus speak those who know not. Allah will judge between them on the Day of Resurrection concerning that wherein they differ.
Transliteration Wa qa_latil yahu_du laisatin nasa_ra_ 'ala_ syai'(in), wa qa_latin nasa_ra_ laisatil yahu_du 'ala_ syai'(in), wa hum yatlu_nal kita_b(a), kaza_lika qa_lal lazina la_ ya'lamu_na misla qaulihim, falla_hu yahkumu bainahum yaumal qiya_mati fima_ ka_nu_ fihi yakhtalifu_n(a).
[ Asad’s note 94: In other words, “God will confirm the truth of what was true [in their respective beliefs] and show the falseness of what was false [therein]” (Muhammad Abduh in Manar I, 428). The Quran maintains throughout that there is a substantial element of truth in all faiths based on divine revelation, and that their subsequent divergences are the result of “wishful beliefs” (2:111) and of a gradual corruption of the original teachings. (see also 22: 67-69.)]
[ Ruby’s note: The Quran is mentioning the Jewish and Christian scriptures as “KITAB”, the meaning of which is divine revelation in the Quran. Therefore, these books the Torah and the Bible are part of divine revelations.
The placing of the rhetorical question here further elucidates that very idea: These two groups of people DO READ GOD’S BOOKS OR REVELATIONS, HOW COULD THEY then claim exclusivity of God’s Grace when GOD NEVER SAID THAT IN ANY OF THESE SCRIPTURES.
It also implies that how could a ‘person of God’ could possibly claim such things if they believe that God is the creator of all human beings, and God is not a discriminatory God, His Mercy encompasses the entire humankind as it encompasses entire creation. If one believes, as a person of faith should, that God is the most just and Only He the Judge, then he/she possibly cannot claim to do the judgment on others such as this without associating unfair and wrong things to God and perpetrates transgression.
2: 114
Asad Hence, who could be more wicked than those who bar the mention of God’s name from [any of ] His houses of worship and strive for their ruin, [although] they have no right to enter them save in fear [of God]? (note 95)
For them, in this world, there is ignominy in store; and for them, in the life to come, awesome suffering.
Yusuf Ali And who is more unjust than he who forbids that in places for the worship of Allah Allah's name should be celebrated? Whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world and in the world to come an exceeding torment.
Pickthall And who doth greater wrong than he who forbiddeth the approach to the sanctuaries of Allah lest His name should be mentioned therein, and striveth for their ruin? As for such, it was never meant that they should enter them except in fear. Theirs in the world is ignominy and theirs in the Hereafter is an awful doom.
Transliteration Wa man azlamu mimmam mana'a masa_jidalla_hi ay yuzkara fihas muhu_ wa sa'a_ fi khara_biha_, ula_'ika ma_ ka_na lahum ay yadkhulu_ha_ illal kha_'ifin(a), lahum fid dunya_ khizyuw wa lahum fil a_khirati 'aza_bun 'azim(un).
[ Asad’s note 95: It is one of the fundamental principles of Islam that every religion which has belief in God as its focal must accorded full respect, however much one may disagree with its particular tenets. Thus, the Muslims are under an obligation to honor and protect any house of worship dedicated to God, whether it be a mosque or a church or a synagogue
( cf, the second paragraph of 22:40 ); and any attempt to prevent the followers of another faith from worshipping God according to their own lights in condemned by the Quran as a sacrilege. A striking illustration of this principle is forthcoming from the Prophet’s treatment of the deputation from Christian Najran in the year 10H. They were given free access to the Prophet’s mosque, and with his full consent celebrated their religious rites there, although their adoration of Jesus as “the son of God” and of Mary as “the mother of God” was fundamentally at variance with Islamic beliefs (see Ibn Sad I/I, 84f.). ]
[Ruby’s note: I completely agree with what is being said in Asad’s note 95 to this verse (2:114), other translators have mentioned the incident of pagan who were trying to bar the Muslims from attending the Kaba here with this revelation [ Mawdudi, Yusuf Ali ]. I think that is not what is implicated here specifically, even that too comes under the general principle that all places of worship is sacred and no one should be barred or restricted. This verse is in the context of the Jews and Christians mentioned in the earlier verse, and most importantly this verse does not mention Kaba or Pagan in this regard here.]