Surah Baqarah Verse 21 & 22 In English

Transliteration & Translation of Al-Baqarah Verse 21, 22

Surah Baqarah Verse 21, 22 Transliteration

يَٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ  # Ayat 21

ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَٰشًا وَٱلسَّمَآءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ  # Ayat 22

Ya ayyuhannaasu’boodu rabbakumulladhee Khalaqakum walladheena min qab`likum laa’llakum tattaqoon. [Surah Baqarah Verse 21]

Alladhee jaa’la lakumul a’rDa firaashaw wassamaaa binaaa. Wa anzala minas samaaai maa-an fa-aKhraja bihee minath-thamarati rizQallakum falaa taj`a’loo lillahi andaadaw wa antum ta’lamoon. [Surah Baqarah Verse 22]

Surah Baqarah Verse 21 & 22 Translation

“O mankind, worship your Lord who has created you and those before you, so that you may become God-fearing.” # Al Baqarah Verse 21

(It is he) Who made you the Earth a bed and made the sky a canopy and sent down from the sky water and brought forth thereby fruits as provision for you. Therefore do not equate anyone with ALLAH while you know (there is none equal to him) # Al Baqarah Verse 22

Surah Baqarah Verse 21 & 22 Explanation

Tafsir

Firstly, the subject of Tawheed is mentioned, which is being described in a natural and simple effective way, as the gentleman generally and naturally bends towards his benefactor. And the benefactor is also such that who granted great favor such as existence, that all the blessings are nil without him. And then provided all the goods and provisions for the survival, whether they are physical or internal, visible or invisible, such as the provisions of food, drinks. Or spiritual and inward materials, such as the laws of Islam which are based on the prophecy of the Prophet. That is, when a person accepts that the Creator is only Allah, then the God must also be only Allah. The quality of being worshiped is the grandeur of the Creator ALLAH and the quality of worshiping ALLAH is the grandeur of the creation.

Monotheism is the basis of worship

Ibn e A’bbas says, “Wherever the word of ‘worship’ comes in the Qur’an, it refers to monotheism (tawheed). Worship is not possible without Tawheed. It is the basis and foundation of worshiping. That is why Tawheed is the metaphorical word of worship. Or it can be inferred to worship only one God ALLAH. Do not join partners to him as Gods.

And the meaning of worship is not ‘pooja paath’ but it means to believe someone as their creator God and respect him, obey him and give priority to his commands over self desires. That is to believe ALLAH as one’s Creator God and to obey his Messengers in which all the laws of Islam like Praying, Fasting, Charity, Marriage, Divorce, Business rulings etc all come under worship.

Different meaning of worship for Believers, Disbelievers and Hypocrites

For the believers, atheists, and hypocrites, the order of worship is separate. In this verse, believers, disbelievers, and hypocrites are commanded to worship. The command to the believers by worship means to keep worshiping ALLAH always, increase in his obedience and remain steadfast in their worship.

The meaning for worship command to hypocrites is to leave their bad habits and worship ALLAH with sincerity.

And the meaning of commanding disbelievers to worship is to bring Faith on ALLAH and his messenger and start obeying. Because if some deed is based on some other deed, then it is compulsory to command for that deed on which other is based. Like for example, if a person is to be commanded for Salah, he will first be commanded to perform Ablution. Then offer the salah. Similarly, to command disbelievers to obey ALLAH, it is first necessary for them to believe that ALLAH is the only one God, and believe in his messenger. Then they will be commanded to worship ALLAH.

“لَعَلَّكُمْ تَتَّقُونَ” Explanation

لَعَلَّ in Arabic means hope. It involves doubtfulness. This hope is with regards to consideration of man and not with regard to knowledge of ALLAH because ALLAH knows everything with certainty. From this one learns that a man should not be under the impression that his good deeds will automatically be accepted for sure. Rather he should hope for its acceptance and develop in him the fear of ALLAH. This is the essence of faith. Only performing good deeds is not sufficient to be pious, but these are the means of piety. True piety is developing fear of ALLAH, becoming consciousness of his pleasure in one’s heart. This state is sometimes reached through good deeds and mostly through the company of pious people.

About the Verses

From the beginning of the Chapter Al-Baqarah, ALLAH has mentioned about the believers, the disbelievers and the hypocrites. And mentioned the qualities of each of them, saying that the believers benefited from the guidance of the Quran, believed in the unseen, prayed and Spent in the way of ALLAH and gained victory in the world and the Hereafter.

The unbelievers insisted on disbelief and their hearts are sealed because of their ungratefulness, pride, infidelity and stubborn nature. And for them is painful punishment upcoming in the Hereafter. And the hypocrites kept their disbelief secret and in their thoughts betrayed ALLAH, the Messenger and the believers.

Then Almighty ALLAH stated two beautiful examples. Thereafter, Almighty ALLAH addressed all these groups as “O People” and ordered everyone to worship him. He first mentioned it using third person pronoun and then using the second person pronoun so that the Listener’s mind stays attentive. And to increase their affection and passion for it as it is a great deed.

That is why Allah Almighty has addressed all the people directly and ordered them to worship and obey him so that the pain and difficulties that come in the way of worshiping may not be felt.

Surah Baqarah Ayat 21 & 22 Roman Urdu

Surah Baqarah Ayat 21, 22 Tarjuma

يَٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ  # Ayat 21

ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَٰشًا وَٱلسَّمَآءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ  # Ayat 22

Aye logon i’badat karo apni parwardigaar ki jisne tumko paida kiya (halankeh tum pehle kuch nahi the) aur tum se pehle logon ko paida kiya. Taa keh tum (uski ibadat ki wajeh usse) darnewale hojao (aur uske a’zaab se bach jao). [Surah Baqarah ayat 21]

Woh zaat e pak aisi hai jisne banaya tumhare liye zameen ko farsh (firaash ‘haal’ hai yani aisa bistar jispar ba asani leta jasakay, na usme had se zyada sakhti ho aur na itni narmi ho keh ispar istaqrar mumkin na hosake) aur asmaan ko banaya (chat) aur asmaan se barish barsayi keh jisse (tarah tarah ke) phal tumhari ghiza ke liye (keh khud bhi khate ho aur apne janwaron ke liye chara bhi karte ho) isliye khuda ke liye kisi ko saajhi (yani ibadat mein uska shareek) mat thehrao. Aur tum khud jante ho (keh sirf wohi Khaliq hai dosra koi Khaliq nahi hai aur ilah wohi hosakta hai jo Khaliq ho).  [Surah Baqarah ayat 22]

Al Baqarah Ayat 21, 22 Tashreeh

Ibadat aur Ehsanaat e Ilahi

Awwal tauheed ka mazmoon hai jo ek fitri aur sada muassar peraya mein bayan kiya jaraha hai keh shareef insan fitratan aur tabia’tan apne mohsin ki taraf jhukta hai. Aur mohsin bhi woh hai keh jisne wajood jaisi badi daulat bakshi hai keh saari nematein uske begair heech hain. Aur phir baqa wajood ke saare saman bakshay hain khwa woh zahiri aur jismani ina’amaat hon jaise khane peene ki cheezein ya rohani aur batini ghizayein hon yani Ehkam e Shariat jinka madar risalat wa nabuwat par hai. Yani jab yeh muslim hai keh Khaliq sirf ALLAH hai toh ma’bood bhi sirf ALLAH hi hona chahiye. Ma’bood hona sirf Khaliq ke liye aur a’abid hona makhlooq ke shaayane shaan hai.

Tauheed bunyad e I’badat hai

Hazrat Ibn e A’bbas ka irshad hai keh Quran mein jahan kahi ibadat ka lafz aaya hai, isse murad tauheed hai kyunke i’badat begair tauheed ke mumkin nahi. Tauheed hi sabab e i’badat hai. Is liye tauheed ko lafz e i’badat se ada karna majaz huwa. Ya yeh mana liye jaayein keh sirf ek ki i’badat karo. Dosre ko uska shareek na karo.

Aur i’badat ke mana pooja paath ke nahi hain balke kisi ko apna Khaliq o maliq mankar uski taazeem, taabedari aur ita’at karna ya nafs ki khwaishaat ke khilaf apne Rab ki tazeem ke liye mukallaf ka koi kaam karna i’badat hai. Misaal ke taur par ALLAH ko apna Khuda mankar uske Rasool ki itaat karna jisme namaz, roza, hajj, zakat, bhi aagaye aur nikah, talaq, mua’mlaat, khareed o farokht waghaira sab ahkam ibadat mein aagaye.

Momineen, kuffar aur munafiqeen ke liye i’badat ke hukum ka alag alag mana

Is ayat mein momineen, kuffar aur munafiqeen ko i’badat karne ka hukum diya hai. Momineen ko i’badat ke hukum ka yeh mana hai keh woh zyada i’badat karein aur hamesha ibadat karte rahein, aur ibadat par sabit qadam rahein. Aur munafiqeen ko i’baadat ke hukum ka mana yeh hai keh woh nifaq ko tark karke ikhlas se ibadat karein. Aur kuffar ko ibadat ke hukum ka mana yeh hai keh woh imaan laane ke baad ibadat ko shuru karein, kyunke jo kaam kisi cheez par mauqoof ho toh us kaam ka hukum dena usko mustalzim hai keh pehle us cheez ko hasil karo, phir us kaam ko karo jis tarah kisi shaks ko namaz ka hukum dena usko mustalzim hai keh woh pehle wuzu kare aur phir namaz padhe. Isi tarah kuffar ko ibadat ka hukum dena usko mustalzim hai keh woh pehle ALLAH ta’la ki wahdaniyyat par imaan laayein aur phir uski ibadat karein.

” لَعَلَّكُمْ تَتَّقُونَ” mein ummeed ki nisbat bandon ki taraf hai

Arabi mein “لَعَلَّ” ka lafz umeed ke liye aata hai. Urdu mein iska mana “shayad” kiya jata hai aur yeh us shaks ke kalam mein maqsoor hai jisko mustaqbil ka ilm na ho. Aur ALLAH ta’la toh A’llamul ghuyoob hai, isliye yahan is lafz ka mana yeh nahi hai keh ALLAH ko ummeed hai balke iska mana yeh hai keh tum yeh ummeed rakho keh i’badat karne se tum muttaqi ban jaoge. Dosra jawab yeh hai keh yahan, “لَعَلَّ” bihi mana “کی” hai yani tumhein i’badat karne ka hukum dene ki hikmat yeh hai keh tum muttaqi ban jao aur fauz wa falah e darain hasil karo.

Aayaat ki tashreeh

ALLAH ta’ala ne Surah Baqarah ke shuru se yahan tak momineen, kuffar aur munafiqeen ka zikr farmaya aur inme se har ek ke khawas ka zikr farmaya keh momineen ne Quran majeed ki hidayat se nafa uthaya, ghayb par imaan laaye, namaz padhi aur Khuda ki raah mein maal kharch kiya aur dunya aur aakhirat mein falah paayi. Kuffar ne kufr par israr kiya aur unki zid aur i’naad ki wajeh se unke dilon par mohar laga di gayi aur unke liye aakhirat mein dardnaak a’zaab hai. Aur munafiqeen ne apne kufr ko makhfi rakha aur apne zaa’m mein ALLAH, Rasool aur momino ko dhoka diya. Phir unki khususiyaat ke mutalliq do baleegh misaalein bayan farmayin. Iske baad ALLAH ta’ala ne un tamam girohon ko “Aye logon” farmakar khitab kiya aur sab ko i’badat karne ka hukum diya. Pehle unka ghayib ke seeghon ke sath zikr farmaya aur phir unse hazir ke seghay se khitab farmaya taake sunne wale ka zehan bedar aur mutawajjah rahe. Aur unki raghbat aur shauq mein izafa ho aur ispar tanbeeh ho keh i’badat ek mohtam bi shaan feil hai. Isliye ALLAH ta’ala ne tamam logon se mukhatib hokar unko i’badat karne ka hukum diya hai taake khitab ki lazzat se i’badat ki mushaqqat jati rahe.

ALLAH ta’la ke khaliq hone ka aiteraaf

Is ayat mein yeh batlaya gaya hai keh tamam insanon ko yeh tasleem hai keh unko aur unse pehle logon ko ALLAh ta’ala ne paida kiya hai, iski ek wajeh toh yeh hai keh kuffar ne bhi iska aiteraaf karliya tha keh unko paida karne wala ALLAH ta’ala hai.

Aur agar koi kafir aur mushriq iska aiteraf na kare keh unka aur unse pehle logon ka balkeh kaayenat ka paida karne wala ALLAH hai toh ALLAH ta’la ne is kaayenaat mein be-shumar aise dalaail rakhe hain jo ALLAH ta’la ke Khaliq aur uske rab hone par dalalat karte hain. Jo shaks zara sa bhi ghaur wa fikr karega, usko ALLAH ta’ala ke Khaliq aur rab hone mein koi shak nahi rahega. Hum unme se kuch dalail ka zikr kar rahe hain.

Is kaayenat ka Khaliq insan nahi hosakta kyunke insan ka paida hona aur marna hamare samne hai, jamadaat, nabataat, haiwanaat, darya aur samundar waghaira waghaira Khaliq nahi hosakte kyunke unka bhi paida hona, fana hona, aur ek haal se dosre haal ki taraf mutaghayyir hona hamari nazar mein hai. Suraj, chand aur sitare waghaira khaliq nahi hosakte kyunke unka ek muqarrarah nizam ke tehat gardish karna hamare mushahiday mein hai. Aur unka ek muqarrara nizam ke taabey hona ispar dalalat karta hai keh woh kisi zabardast aur qaahir nizam ke banaye huwe nizam ke paband hain. Aur jab is silsila e kaayenat mein se koi cheez bhi is kaayenat ki khaliq aur rab nahi hai toh zarur is kayenaat ke alawa koi qadir wa qayyum hasti hai, jo is silsila e mumkinaat aur hawadith ki ghair hai jo wajib aur qadeem hai. Jisne is kaayenat ko banaya woh ALLAH hi hai kyunke usne yeh dawa kiya hai keh woh is poori kayenaat ko banane wala aur a’dam se wujood mein laane wala hai. Usne dunya walo ke paas Ambiya aur rusul bhejey aur kitabein nazil ki aur Nabiyon aur kitabon ke wasitay se apni zaat ka irfaan karaya aur yeh paigham bheja keh sab insan uski makhlooq hain aur sabpar uski ibadat laazim hai. ALLAH ke siwa aur koi aisi hasti nahi hai jo is kaayenat se alag aur mughayir ho. Aur usne is kaayenat ko banane aur apne rab hone ka dawa kiya ho ya kisi Nabi aur Rasool ko bheja ho ya apni hujjat qayam karne ke liye kitab nazil ki ho. Aur jab is kaayenat ke andar koi cheez bhi is kaayenat ki Khaliq nahi hai. Aur is kaayenat se bahar ALLAH ke siwa aur koi is kaayenat ki takhleeq ka daawedar nahi hai. Aur begair kisi ke banaye yeh kaayenat ban nahi sakti toh phir ALLAH ka yeh dawa kyun na mana jaaye keh wohi is kaayenat ka Khaliq aur rab hai aur i’badat ka mustahiq hai, wahid laa shareek hai.

A’lawa az yeh keh is kaayenat ke andar bhi kisi jin, insan, farishte, paththar ke tarashe huwe but, ya kisi darakht ya sitare ne kabhi az khud yeh dawa nahi kiya keh woh is kaayenat ka banane wala hai. Suraj ke samne, zameen k gardish se raat wa din usi ke hukum se bante hain. Uske hukum se barish nazil hoti hai, kisi cheez ne aaj tak ba zaat e khud is poori kaayenat ke khaliq hone ka dawa nahi kiya. Aur hum pehle bayan karchuke hain keh is silsile mein mumkinaat aur hawadith mein se koi cheez bhi is kaayenat ki khaliq nahi hosakti aur na hi koi cheez uski takhleeq ki muday’i hai toh phir is kaayenat ka khaliq zaroor is kaayenat ka ghair aur usse alag koi hasti hai jo is kaayenat ki tarah haadith aur mumkin nahi, qadeem aur wajib hai. Aur jab is kaayenat ke andar aur bahar ALLAH ke siwa aur koi uski takhleeq ka dawaydar nahi hai toh phir ALLAH ko is kaayenat ka Khaliq aur rab kyun na mana jaaye aur usko waahid aur laa shareek kyun na tasleem kiya jaaye.

Agar koi shaks yeh kahe keh yeh saari kaayenat begair kisi banane wale ke az khud ban gayi hai toh yeh baat bilkul bidaayat ke khilaaf hai. Mitti ke tayl ka ek chiragh bhi az khud jalta toh asmano par yeh arbon sitarey khud ba khud kaise roshan hogaye? Ek glass pani bhi khud ba khud mohiyya nahi hota toh zameen ke neeche chasmay khud ba khud kaise rawan hogaye? Aur itna bada samundar kaise wajood mein aagaya? Aur yeh zameen wa aasmaan kaise khud ba khud ban gaye? Phoolon mein rang aur  khushbu, phaloon mein zaiqa aur ek marboot aur muqarrar nizam ke tehat is kaayenat ka chalna kaise khud ba khud hogaya?