The Qur'an (Oxford World's Classics)
The Qur'an (Oxford World's Classics) The Qur'an (Oxford World's Classics)
2. THE COW This is a Medinan sura and the longest in the Quran, containing material revealed over several years, and named after the story of the cow which the Israelites were ordered to slaughter (verses 67 ff.). The sura opens with a response to the plea for guidance in Sura 1, ‘The Opening’, dividing mankind into three groups in their response to this guidance––the believers, the disbelievers, and the hypocrites––and closes confirming the tenets of faith given in the opening verses (3–5). The addressee shifts as the sura progresses: at various times the text addresses mankind in general (verses 21 ff.), where they are urged to serve God who has been so gracious to them (they are reminded that God created Adam and favoured him over the angels), the Children of Israel (verses 40 ff.), who are reminded of God’s special favours to them and urged to believe in scriptures that do indeed confirm their own, and the believers (verses 136 ff.), who are given instruction in many areas––prayer, fasting, pilgrimage, defence, marital law, and financial matters. In the name of God, the Lord of Mercy, the Giver of Mercy 1 Alif Lam Mim a 2 This is the Scripture in which there is no doubt, b containing guidance for those who are mindful c of God, 3 who believe in the unseen, d a These are the names of the three Arabic letters a, l, and m. Twenty-nine suras of the Quran begin with separate alphabetical letters like these, from one individual letter up to five. Various interpretations have been offered. It is sufficient to mention two here: (1) these letters indicated to the Arabs who first heard the Quran that the Quran consists of letters and words of their own language, although it was superior to any speech of their own, being of divine origin; (2) they are an exclamatory device intended to arrest the listeners’ attention, similar to the custom of starting poems with an emphatic ‘No!’ or ‘Indeed!’ Exegetes normally added, after expounding their theories, ‘God knows best.’ b The Arabic construction la rayba fihi carries more than one meaning, including ‘there is nothing dubious about/in it’ and ‘it is not to be doubted’ as regards its origin or contents. c The root w–q–y in this morphological form has the meaning of being mindful or being wary of something. The opposite of being mindful of God is to ignore Him or have no reference to Him in your thought, feeling, or action. This is a fundamental concept about God and the believers’ relation to Him. Many translators render the term as ‘those who fear God’, but this is an over-expression of the term and does not correctly convey the meaning of the concept, which is a very common one in the Quran. d What is beyond their perception, literally ‘absent’–this applies to the nature of God, the Hereafter, historical information not witnessed, etc.
2: 20 The Cow 5 keep up the prayer, a and give b out of what We have provided for them; 4 those who believe in the revelation sent down to you [Muhammad], and in what was sent before you, those who have firm faith in the Hereafter. 5 Such people are following their Lord’s guidance and it is they who will prosper. 6 As for those who disbelieve, it makes no difference whether you warn them or not: they will not believe. 7 God has sealed their hearts and their ears, and their eyes are covered. They will have great torment. c 8 Some people say, ‘We believe in God and the Last Day,’ when really they do not believe. 9 They seek to deceive God and the believers but they only deceive themselves, though they do not realize it. 10 There is a disease in their hearts, to which God has added more: agonizing torment awaits them for their persistent lying. 11 When it is said to them, ‘Do not cause corruption in the land,’ they say, ‘We are only putting things right,’ 12 but really they are causing corruption, though they do not realize it. 13 When it is said to them, ‘Believe, as the others believe,’ they say, ‘Should we believe as the fools do?’ but they are the fools, though they do not know it. 14 When they meet the believers, they say, ‘We believe,’ but when they are alone with their evil ones, they say, ‘We’re really with you; we were only mocking.’ 15 God is mocking them, and allowing them more slack to wander blindly in their insolence. 16 They have bought error in exchange for guidance, so their trade reaps no profit, and they are not rightly guided. 17 They are like people who [labour to] kindle a fire: when it lights up everything around them, God takes away all their light, leaving them in utter darkness, unable to see – 18 deaf, dumb, and blind: they will never return. 19 Or [like people who, under] a cloudburst from the sky, with its darkness, thunder, and lightning, put their fingers into their ears to keep out the thunderclaps for fear of death – God surrounds the disbelievers. 20 The lightning almost snatches away their sight: whenever it flashes on a This means regular and proper performance of the formal prayer (salah), as taught by the Prophet Muhammad. b Yunfiquna in the Arabic of the Quran literally means ‘spend’, on others, in good causes, in the way of God. c The basic meaning of adhab is ‘to restrain (from doing wrong)’, extended to mean anything difficult or painful, punishment, famine (see 23: 78). See Majaz al-Quran, by Izz al-Din Ibn Abdul-Salam (London: Al-Furqan Foundation, 1999), 194, and E. W. Lane, Arabic–English Lexicon (Beirut: Librairie du Liban, 1968).
- Page 2 and 3: oxford world’s classics THE QURAN
- Page 4 and 5: OXFORD WORLD’S CLASSICS The Quran
- Page 6 and 7: CONTENTS Introduction ix The Life o
- Page 8 and 9: Contents vii 59. The Gathering [of
- Page 10 and 11: INTRODUCTION The Quran is the supre
- Page 12 and 13: Introduction xi was a great support
- Page 14 and 15: Introduction xiii solidarity betwee
- Page 16 and 17: Introduction xv linguistically made
- Page 18 and 19: Introduction xvii of revelation, bu
- Page 20 and 21: Introduction xix the text goes on t
- Page 22 and 23: Introduction xxi The Quran always o
- Page 24 and 25: Introduction xxiii were anxious tha
- Page 26 and 27: Introduction xxv what is common bet
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- Page 32 and 33: 6 The Quran 2: 21 them they walk on
- Page 34 and 35: 8 The Quran 2: 42 do not sell My me
- Page 36 and 37: 10 The Quran 2: 69 but in between,
- Page 38 and 39: 12 The Quran 2: 92 already have. Sa
- Page 40 and 41: 14 The Quran 2: 114 knowledge say t
- Page 42 and 43: 16 The Quran 2: 136 guided.’ Say
- Page 44 and 45: 18 The Quran 2: 156 property, lives
- Page 46 and 47: 20 The Quran 2: 178 178 You who bel
- Page 48 and 49: 22 The Quran 2: 194 worship ab is d
- Page 50 and 51: 24 The Quran 2: 213 them on the Day
- Page 52 and 53: 26 The Quran 2: 229 Last Day, it is
- Page 54 and 55: 28 The Quran 2: 241 almighty and wi
- Page 56 and 57: 30 The Quran 2: 258 for the disbeli
- Page 58 and 59: 32 The Quran 2: 276 will rise up on
- Page 60 and 61: 3. THE FAMILY OF IMRAN A Medinan su
- Page 62 and 63: 36 The Quran given the Scripture, a
- Page 64 and 65: 38 The Quran 3: 46 be held in honou
- Page 66 and 67: 40 The Quran 3: 74 74 and He single
- Page 68 and 69: 42 The Quran 3: 100 100 You who bel
- Page 70 and 71: 44 The Quran 3: 129 God relents tow
- Page 72 and 73: 46 The Quran 3: 155 ‘Everything t
- Page 74 and 75: 48 The Quran 3: 180 would not show
- Page 76 and 77: 4. WOMEN A Medinan sura which takes
- Page 78 and 79: 52 The Quran 4: 14 set by God: God
2: 20<br />
<strong>The</strong> Cow 5<br />
keep up the prayer, a and give b out of what We have provided for<br />
them; 4 those who believe in the revelation sent down to you<br />
[Muhammad], and in what was sent before you, those who have<br />
firm faith in the Hereafter. 5 Such people are following their Lord’s<br />
guidance and it is they who will prosper. 6 As for those who disbelieve,<br />
it makes no difference whether you warn them or not: they<br />
will not believe. 7 God has sealed their hearts and their ears, and their<br />
eyes are covered. <strong>The</strong>y will have great torment. c<br />
8 Some people say, ‘We believe in God and the Last Day,’ when<br />
really they do not believe. 9 <strong>The</strong>y seek to deceive God and the<br />
believers but they only deceive themselves, though they do not realize<br />
it. 10 <strong>The</strong>re is a disease in their hearts, to which God has added<br />
more: agonizing torment awaits them for their persistent lying.<br />
11 When it is said to them, ‘Do not cause corruption in the land,’ they<br />
say, ‘We are only putting things right,’ 12 but really they are causing<br />
corruption, though they do not realize it. 13 When it is said to them,<br />
‘Believe, as the others believe,’ they say, ‘Should we believe as the<br />
fools do?’ but they are the fools, though they do not know it. 14 When<br />
they meet the believers, they say, ‘We believe,’ but when they are<br />
alone with their evil ones, they say, ‘We’re really with you; we were<br />
only mocking.’ 15 God is mocking them, and allowing them more<br />
slack to wander blindly in their insolence. 16 <strong>The</strong>y have bought error<br />
in exchange for guidance, so their trade reaps no profit, and they are<br />
not rightly guided. 17 <strong>The</strong>y are like people who [labour to] kindle a<br />
fire: when it lights up everything around them, God takes away all<br />
their light, leaving them in utter darkness, unable to see – 18 deaf,<br />
dumb, and blind: they will never return. 19 Or [like people who,<br />
under] a cloudburst from the sky, with its darkness, thunder, and<br />
lightning, put their fingers into their ears to keep out the thunderclaps<br />
for fear of death – God surrounds the disbelievers. 20 <strong>The</strong><br />
lightning almost snatches away their sight: whenever it flashes on<br />
a This means regular and proper performance of the formal prayer (salah), as taught<br />
by the Prophet Muhammad.<br />
b Yunfiquna in the Arabic of the Quran literally means ‘spend’, on others, in good<br />
causes, in the way of God.<br />
c <strong>The</strong> basic meaning of adhab is ‘to restrain (from doing wrong)’, extended to mean<br />
anything difficult or painful, punishment, famine (see 23: 78). See Majaz al-Quran, by<br />
Izz al-Din Ibn Abdul-Salam (London: Al-Furqan Foundation, 1999), 194, and E. W.<br />
Lane, Arabic–English Lexicon (Beirut: Librairie du Liban, 1968).