భావార్ధాల అనువాదం సూరహ్ అల్-బఖరహ్ - ఇంగ్లీషు అనువాదం - డా. వలీద్ బలీహష్ అల్ ఉమ్రి - అనువాదం జరుగుతున్నది. - పేజీ నెంబరు 5 - పవిత్ర ఖుర్ఆన్ యొక్క ఎన్సైక్లోపీడియా

25 : 2

وَبَشِّرِ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۖ كُلَّمَا رُزِقُواْ مِنۡهَا مِن ثَمَرَةٖ رِّزۡقٗا قَالُواْ هَٰذَا ٱلَّذِي رُزِقۡنَا مِن قَبۡلُۖ وَأُتُواْ بِهِۦ مُتَشَٰبِهٗاۖ وَلَهُمۡ فِيهَآ أَزۡوَٰجٞ مُّطَهَّرَةٞۖ وَهُمۡ فِيهَا خَٰلِدُونَ

(25) Give glad tidings to those who Believe and do good deeds that theirs are Gardens^[46] under which rivers flow; whenever they are provided with a fruit from it, they would say: “This is what we have been provided with before!^[47]” They have been provided with it resembling each other^[48]. For them in it are purified^[49] spouses—they will abide therein forever.

[46] al-Jannah or Paradise the plural of which is Jannāt as in this aya.
[47] There is an element of a renewed and pleasant surprise involved here.
[48] The fruits of Paradise look like those found in this worldly life, but their taste is different. (al-Ṭabarī, al-Wāḥidī, al-Qurṭubī)
[49] Pure and clean, both bodily and spiritually. (al-Ṭabarī, al-Saʿdī)

26 : 2

۞ إِنَّ ٱللَّهَ لَا يَسۡتَحۡيِۦٓ أَن يَضۡرِبَ مَثَلٗا مَّا بَعُوضَةٗ فَمَا فَوۡقَهَاۚ فَأَمَّا ٱلَّذِينَ ءَامَنُواْ فَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡۖ وَأَمَّا ٱلَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلٗاۘ يُضِلُّ بِهِۦ كَثِيرٗا وَيَهۡدِي بِهِۦ كَثِيرٗاۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلۡفَٰسِقِينَ

(26) Allah does not shy away from giving even a gnat^[50] as an example or even less than it^[51]. Those who Believe will know that it is the Truth from their Lord, but those who Deny will say: “What need does Allah have for this example!” He ˹Allah˺ misguides with it ˹this example˺ a great number of people and guides with it a great number of people^[52]. But He only misguides the Transgressors^[53];

[50] Such an insignificant creature can be used to present to people evidence of the truthfulness of the Message. Besides the Qur’an and its Signs (Ayas) no matter how small or belittled the evidence is, it is still enough proof for those who seek the Truth with open hearts.
[51] The expression used here is fa mā fawqahā, which literally means: ‘or what is above it’, i.e. either smaller or larger in size. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[52] Cf. 9: 124-125.
[53] al-Fāsiqūn, derived from the noun fisq, are those who overstep the limits that God has demarcated for people. Fisq is a manifestation of Denial (cf. 74: 31).

27 : 2

ٱلَّذِينَ يَنقُضُونَ عَهۡدَ ٱللَّهِ مِنۢ بَعۡدِ مِيثَٰقِهِۦ وَيَقۡطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفۡسِدُونَ فِي ٱلۡأَرۡضِۚ أُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ

(27) those who break the covenant of Allah^[54] after it has been set as binding, sever what Allah ordained to be joined, and sow corruption in the land. These are, indeed, the Losers.

[54] Cf. 2: 84-85 and 5: 12-13 and 70.

28 : 2

كَيۡفَ تَكۡفُرُونَ بِٱللَّهِ وَكُنتُمۡ أَمۡوَٰتٗا فَأَحۡيَٰكُمۡۖ ثُمَّ يُمِيتُكُمۡ ثُمَّ يُحۡيِيكُمۡ ثُمَّ إِلَيۡهِ تُرۡجَعُونَ

(28) How could you Deny Allah, while you were dead and He made you alive; He then will take your lives, then bring you to life again, and after that you will be returned to Him again?^[55]

[55] These are the cycles of life and death that humans go through: seeds in the loins of men, creation and birth, death, being brought to life at resurrection and being held accountable for one’s deeds. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr, al-Shinqīṭī)

29 : 2

هُوَ ٱلَّذِي خَلَقَ لَكُم مَّا فِي ٱلۡأَرۡضِ جَمِيعٗا ثُمَّ ٱسۡتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبۡعَ سَمَٰوَٰتٖۚ وَهُوَ بِكُلِّ شَيۡءٍ عَلِيمٞ

(29) He is the One Who created for you all that there is in Earth, then made for^[56] the sky and formed it into seven skies. He has knowledge of everything^[57].

[56] This translation of the Divine Attribute Istawā follows after al-Wāḥidī in al-Wajīz, Ibn Kathīr, al-Saʿdī and Ibn ʿUthaymīn. Alternatively, it could mean that Almighty God rose to the sky in a manner befitting Him only, which in al-Baghawī’s opinion is the interpretation given by Ibn ʿAbbās (رضي الله عنهما) and most of the exegetes of his generation.
[57] This aya is further expounded in Ayas 41: 9-12.