Surah 2. Al-Baqara, Ayah 112
| بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ |
| Transliteration | : | balaa man aslama wajh -hu li- 'allaah wa- huwa muh.sin fa- la- -hu 'ajr -hu cinda rabb -hi wa- laa khawf calay -him wa- laa hum yah.zanon |
| Pickthall | : | Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve. |
| Asad | : | Yea, indeed: everyone who surrenders his whole being unto God,91 and is a doer of good withal, shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve.82 |
| Malik | : | Yea! Whoever submits himself entirely to Allah and is good to others will be rewarded by his Rabb; he will have nothing to fear or to regret. |
| Yusuf Ali | : | Nay whoever submits his whole self to Allah and is a doer of good he will get his reward with his Lord; on such shall be no fear nor shall they grieve. 114 115 |
Note - 82The expression ash-shayatin, here rendered as "the evil
ones", apparently refers to human beings, as has been
pointed out by Tabari, Razi, etc., but may also allude to
the evil, immoral impulses within man's heart (see note
[10] on verse {14} of this surah). The above parenthetic
sentence constitutes the Qur'anic refutation of the
Biblical statement that Solomon had been guilty of
idolatrous practices (see I Kings xi, 1-10), as well as
of the legend that he was the originator of the magic
arts popularly associnted with his name.
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Note - 91Lit., "who surrenders his face unto God". Since the face
of a person is the most expressive part of his body, it
is used in classical Arabic to denote one's whole
personality, or whole being. This expression, repeated in
the Qur'an several times, provides a perfect definition
of islam, which - derived from the root-verb aslama, "he
surrendered himself" - means "self-surrender [to God]":
and it is in this sense that the terms islam and muslim
are used throughout the Qur'an. (For a full discussion of
this concept, see my note on 68:35, where the
expression muslim occurs for the first time in the
chronological order of revelation.)
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Note - 114The word translated "self" is Wajh, a comprehensive
Arabic word. It means (1) literally "face" but it may
imply (2) countenance or favour, as in xcii. 20; (3)
honour, glory, Presence as applied to God, as in ii. 115
and perhaps also in lv. 27; (4) cause, sake ("for the
sake of") as in lxxvi 8; (5) the first part, the
beginning as in iii. 71; (6) nature, inner being,
essence, self, as in v. 111, xxviii 88, and perhaps also
in lv. 27. Here I understand meaning 6; the face
expresses the personality or the whole inner self of man.
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Note - 115This phrase comes in aptly in its own context many times.
In this Sura it occurs in 11, 38, 62, 112, 262, 274, and
277. It serves the same purpose as a refrain in a very
well-arranged song, or a motif in Wagner's powerful
music.
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The expression ash-shayatin, here rendered as "the evil ones", apparently refers to human beings, as has been pointed out by Tabari, Razi, etc., but may also allude to the evil, immoral impulses within man's heart (see note [10] on verse {14} of this surah). The above parenthetic sentence constitutes the Qur'anic refutation of the Biblical statement that Solomon had been guilty of idolatrous practices (see I Kings xi, 1-10), as well as of the legend that he was the originator of the magic arts popularly associnted with his name. |
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Lit., "who surrenders his face unto God". Since the face of a person is the most expressive part of his body, it is used in classical Arabic to denote one's whole personality, or whole being. This expression, repeated in the Qur'an several times, provides a perfect definition of islam, which - derived from the root-verb aslama, "he surrendered himself" - means "self-surrender [to God]": and it is in this sense that the terms islam and muslim are used throughout the Qur'an. (For a full discussion of this concept, see my note on 68:35, where the expression muslim occurs for the first time in the chronological order of revelation.) |
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The word translated "self" is Wajh, a comprehensive Arabic word. It means (1) literally "face" but it may imply (2) countenance or favour, as in xcii. 20; (3) honour, glory, Presence as applied to God, as in ii. 115 and perhaps also in lv. 27; (4) cause, sake ("for the sake of") as in lxxvi 8; (5) the first part, the beginning as in iii. 71; (6) nature, inner being, essence, self, as in v. 111, xxviii 88, and perhaps also in lv. 27. Here I understand meaning 6; the face expresses the personality or the whole inner self of man. |
