surah Baqarah aya 258 , English translation of the meaning Ayah.

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English Translation of the Meanings by Muhammad Muhsin Khan and Muhammad Taqi-ud-Din al-Hilali , Tafheem-ul-Quran by Syed Abu-al-A'la Maududi & English - Sahih International : surah Baqarah aya 258 in arabic text(The Cow).

﴿أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾
[ البقرة: 258]

English - Sahih International

2:258 Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Abraham said, "Indeed, Allah brings up the sun from the east, so bring it up from the west." So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people.

Tafsir Ibn Katheer in English
Abridged Explanation of the Quran

O Prophet, do you know about the arrogance of the rebellious one who argued with Abraham about Allah’s Lordship and Oneness? This happened because Allah had given him the power to rule, yet he transgressed and took advantage of his position.
Abraham explained to him the attributes of his Lord by saying, ‘My Lord is the One Who gives life to the creation and causes them to die’.
The rebel stubbornly said, ‘I too can give life and cause death.
I can kill whomever I wish and pardon whomever I wish’.
Abraham then put forward another stronger argument by saying to him, ‘The Lord I worship is the One Who brings the sun from the direction of the east; so, you should bring it from the direction of west!’ The rebel was shocked and defeated by this strong argument.
Allah does not allow wrongdoers to be guided and traverse His Path because of their disobedience and rebellion.

Muhammad Taqiud-Din alHilali

Have you not looked at him who disputed with Ibrahim (Abraham) about his Lord (Allah), because Allah had given him the kingdom? When Ibrahim (Abraham) said (to him): "My Lord (Allah) is He Who gives life and causes death." He said, "I give life and cause death." Ibrahim (Abraham) said, "Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west." So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimun (wrong-doers, etc.).

phonetic Transliteration

Alam tara ila allathee hajja ibraheema fee rabbihi an atahu Allahu almulka ith qala ibraheemu rabbiya allathee yuhyee wayumeetu qala ana ohyee waomeetu qala ibraheemu fainna Allaha yatee bialshshamsi mina almashriqi fati biha mina almaghribi fabuhita allathee kafara waAllahu la yahdee alqawma alththalimeena

Abdullah Yusuf Ali - Translation

Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because Allah had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death". Said Abraham: "But it is Allah that causeth the sun to rise from the east: Do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth Allah Give guidance to a people unjust.

Safi-ur-Rahman al-Mubarakpuri

Have you not looked at him who disputed with Ibrahim about his Lord (Allah), because Allah had given him the kingdom When Ibrahim said (to him): "My Lord is He Who gives life and causes death." He said, "I give life and cause death." Ibrahim said, "Verily, Allah brings the sun from the east; then bring it you from the west." So the disbeliever was utterly defeated. And Allah guides not the people, who are wrongdoers.

Page 43 English transliteration

⚠️Disclaimer: there's no literal translation to Allah's holy words, but we translate the meaning.
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".

2:258 Have you not considered the one who argued with Abraham about his translate in arabic

ألم تر إلى الذي حاج إبراهيم في ربه أن آتاه الله الملك إذ قال إبراهيم ربي الذي يحيي ويميت قال أنا أحيي وأميت قال إبراهيم فإن الله يأتي بالشمس من المشرق فأت بها من المغرب فبهت الذي كفر والله لا يهدي القوم الظالمين

سورة: البقرة - آية: ( 258 )  - جزء: ( 3 )  -  صفحة: ( 43 )

Almuntakhab Fi Tafsir Alquran Alkarim

Have you not seen, O Muhammad, into the discourse of the one who argued with Ibrahim against Allah, his Creator, only because he was in a position of power over the kingdom bequeathed to his sovereignty by Allah? Ibrahim said: Allah is my Creator, He who gives life and determines the moment of death. The man said: I as well grant life and occasion death. Then Ibrahim said: Allah causes the sun to rise in the east, so then, cause it to rise from the west. And there the presumptuous infidel was thrown into confusion and defeat, and Allah does not guide the wrongful to His path of righteousness

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(2:258) Have *289 you not considered the case of the person who had an argument with Abraham *290 as to `Whom Abraham acknowledged as his Lord?' The dispute arose because Allah had given him the kingship, *291 (which had made him arrogant). When Abraham said, "My Lord is He Who gives life and causes death," he answered, "I give life and cause death." Then Abraham said, "Well, Allah brings the sun from the east: just bring it from the west." At this the disbeliever was confounded: *292 (yet he did not believe), for Allah does not show guidance to unjust people.

Have you not considered the one who argued with Abraham about his meaning

*289). It was stated earlier that God is the protector and supporter of the man of faith and brings him out of darkness into light whereas the protectors and supporters of the unbelievers are taghut who lead him out of light into darkness. It is to illustrate this that three examples are cited here. The first is that of a person before whom truth was put with such clear and impressive arguments that he could not refute it, but since he had placed his reins in the hands of taghut, he still could not believe in it. The two subsequent examples are those of two people who clung to God as their support, and God drew them out of darkness so that they were enabled to perceive directly those realities which are beyond the reach of man's perception.
*290). Here the reference is to Nimrod the ruler of the land of Abrahams birth, Iraq. The event which is referred to here is not mentioned at all in the Bible. However, the whole story occurs in the Talmud and is largely in harmony with the Qur'anic version. In the Talmudic version it is said that the father of Abraham occupied the highest office in Nimrod's government. When Abraham denounced polytheism, preached the doctrine of the unity of God and smashed the idols of the temple, his own father lodged a complaint against him before the king. This was followed by a conversation which is mentioned here.
*291). The dispute was over the question: Whom did he acknowledge as his Lord? The reason why this dispute arose was that God had granted kingship to the remonstrator, namely Nimrod. In order to comprehend fully the nature of the dispute hinted at in these statements, it is necessary to bear in mind the following:
(1) All polytheistic societies from the earliest times till today share one characteristic: they acknowledge God to be the Lord of lords, the greatest of all deities. They are unwilling to acknowledge Him, however, as the only God, the only object of man's worship and service.
(2) Polytheists tend to divide godhead into two categories. One of these belongs to the supernatural stratum. The being invested with godhead at this stratum rules over the entire system of causation and is the one to whom man turns for the fulfilment of his needs and for solutions to his problems. With this godhead the polytheists associate spirits, angels, jinn, heavenly bodies and several other beings. To them they address their prayers. They regard them as the objects of their worship. It is at their altars that offerings and sacrifices are placed. The second category of godhead belongs to the social and political stratum, and refers to the being who has the privilege of absolute sovereignty: the one who is entitled to make the rules of conduct for human life, the one who is entitled to unreserved obedience, the one who has unlimited authority to command in worldy matters. Polytheists of all ages have either wrested this godhead from God altogether, or they have had this godhead distributed, in addition to God, among many others such as royal dynastics, religious divines and the venerated personalities of society, whether they belonged to the past or to their own times. Many royal families have laid claim to godhead of the second category and, in order to consolidate their claim, they have pretended to be the offspring of gods in the former sense. In general there has been collusion between the religious and the ruling classes on this question.
(3) Nimrod's claim to godhead belong to this second category. He did not deny the existence of God, and he did not deny that He was the creator of the heavens and the earth, and that He alone governed the entire universe. Nimrod did not claim for himself that he held the reins of the entire realm of causation in his hands; he claimed rather that he was the absolute sovereign of Chaldaea and its inhabitants, that in his realm his word was law, that there was no authority superior to his own to which he was answerable. Any Chaldaean who did not either acknowledge him to be his lord or took anyone other than him to be so, was a rebel and a traitor.
(4) Abraham asserted that he acknowledged none else but the creator of the universe as his God, the only object worthy of his worship. He also denied categorically the godhead and overlordship of anyone else. This raised the question of how far the new creed could be tolerated, in so far as it was opposed to the tenets of the national religion and rejected the current ideas regarding the deities it worshipped. It also alerted the establishment in so far as Abraham's ideas might constitute a serious threat to the national state and to the position and privelege of its ruling coterie.
*292). Even though it was clear from Abraham's very first sentence that none other than God could legitimately be regarded as the Lord, Nimrod resorted to an unreasonable reply. But Abraham's second statement left no room even for Nimrod's brazenness. He knew well enough that the sun and the moon were subjected to the overlordship of the same God as Abraham had acknowledged as his Lord. What, then, could he say in reply? To accept the Truth which Abraham had made crystal clear by his argument meant that Nimrod ought to part with his absolutist despotism. The devil within him was not prepared for that. Hence he was left wonderstruck, unable to get out of the darkness of self-adoration to the light of Truth. If he had taken God rather than the Evil One as his patron and supporter, the true path would have been opened to him after Abraham's preaching.
According to the Talmud, Abraham was interned in prison on the orders of this king. He remained in prison for ten days, after which the king decided to have him burnt alive. It was then that the famous incident of Abraham being thrown into the fire took place (see Qur'an 21:51 f f.; 29:16; 37:83).

Have you not considered the one who argued with Abraham about his meaning in Urdu

کیا تم نے اُس شخص کے حال پر غور نہیں کیا، جس نے ابراہیمؑ سے جھگڑا کیا تھا؟ جھگڑا اِس بات پر کہ ابراہیمؑ کا رب کون ہے، اور اس بنا پر کہ اس شخص کو اللہ نے حکومت دے رکھی تھی جب ابراہیمؑ نے کہا کہ "میرا رب وہ ہے، جس کے اختیار میں زندگی اور موت ہے، تو اُس نے جواب دیا: "زندگی اور موت میرے اختیار میں ہے"ابراہیمؑ نے کہا: "اچھا، اللہ سورج کو مشرق سے نکالتا ہے، تو ذرا اُسے مغرب سے نکال لا" یہ سن کر وہ منکر حق ششدر رہ گیا، مگر اللہ ظالموں کو راہ راست نہیں دکھایا کرتا

listen to Verse 258 from Baqarah 2:258

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